we ought to fee thefe good things in an Enemy, and it is not poffible but that both Efteem and Love will actually follow. The Enmity then must be restrained to fomething that is of an odious Nature in itself, and that must be laid in the balance with all his other good things, and muft preponderate, before we fuffer our Enmity to fix on the Perfon. And indeed, before we fuffer it to reft upon him at all, there are a great many previous Truths we should be well affured of, e. g. We must be affured, that it is an ill Thing we pretend to fault in him, before we faften our Enmity upon it; for many of thofe Things are innocent Opinions, and if duly canvaffed, very void of that Venom, which at first we took to be in them. There are, I fay, a great many such, which by the Prejudice of Education, we have look'd upon with a hideous Afpect, which when we pull off the ugly Vizard in which they were fhewed us, are very innocent, nay fometimes ufeful and neceffary Truths. I do not know whether it be not further a reasonable Poftulatum, that ño Enmity be fixed on any Man on account of his Opinions, those not being in his Power, All the Enmity due to Perfons on account of the worft Opinions, is, perhaps, only because of their Stubbornness and Obftinacy, and refufing to ufe the Means of Information; For fuppofe they have done all that in them lies, to find out the Truth, but cannot find it, we may charitably judge it is fomething in their Make and Conftitution, fome Flaw or Weakness of Understanding, fomething that is more their Misfortune, than their Fault, This one Confideration would cut off more than one half of the Enmities that are in the World,

and

and would reduce them into a narrow Compafs, viz. That of Immoralities, in which Men act contrary to the Convictions of their own Mind and Confcience. But even in thefe, there are great Abatements and Allowances to be made, Mens Enmities to us, are often the mere Effect of Mifinformation. Often we our felves have given juft Provocation, either by offering the first Acts of Hoftility, or by doing fomething liable to Mifconftruction; fometimes all the Offence is owing to a fudden Paffion, or Inconfideration, which our Enemy, in cool Blood, repents, and would be glad of a fair Offcome, if we would allow it him. His groffeft Immoralities perhaps are fuch as he is heartily ftruggling against, and condemns himself for them; he undergoes a fevere Punishment from his own Mind and Conscience, and if he recovers, we know not what an excellent Perfon he may prove. At least, the Confideration of Human Infirmity fhould dispose us to treat our Enemies with a great Mixture of Compaffion, remembring that we have all of us our own Infirmities of fome kind or other, and do all want Forgiveness both from God and Man.

2. But, Secondly, Let us confider our Enemies with relation to their Enmity, and try if that Confideration of them will not afford fome Work for our Love and Charity. It is true, it is a vexatious thing to have any one's Enmity, and a thing apt to provoke our Anger and Refentment; but yet if this Anger is governed as it should be, it is not inconfiftent with Love and Prayers, and diverfe Acts of Beneficence. Are we not angry with our Children when they commit Faults, and do we not fometimes punith them? yet we love

Dd4

them

them for all this, and pray for them, and do them all the Good that is in our Power. So that there is no fuch Impoffibility as is pretended in loving an Enemy; for though we are troubled at the Injuries they do us, yet we may at the fame time have an hearty Defire of reconciling them, and of being reconciled to them, which is not to be done any way fo readily, as in thẹ way of Love and Kindness to them. I hope then I fhall not be guilty of any Contradiction to good Senfe and Reafon (however contrary it may be to the wicked Opinions and Practices of the World) if I affert there is fomething in an Enemy, even confidered with relation to his Enmity, that may ftir up our Love and Affection; and that whether we confider the Caufes or the Effects of this Enmity. As to the Causes of it, if it is occafioned either by our felves, or him, both ways it calls for our Bowels of Love, and Pity, and Relief. If we our felves occafioned it, then it concerns us extremely, as we would not be the Authors of fo great a Mischief, and chargeable with all the evil Confequences of it, to make hafte to reconcile the Matter, which cannot be done fo well any other way, as by Acts of Love and Kindness. Again, if the Enmity is not occafioned by us, but by our Adverfary, then indeed his Condition is fo much the more dangerous and deplorable, and calls more loudly for our Love and Charity, to extricate him out of thefe dangerous Circumftances; which cannot be done fo well any other way, as by recovering his Friendship in the way of Love. Then if we confider the Effects of Enmity, what difmal Confequences it is usually attended with, if not timely

ftopt

stopt and prevented; and that there is no way to ftop it fo effectual, as by not retaliating of Injuries, and by doing Good for Evil, and all this from a Spirit of Love, and unfeigned Sincerity, not Hypocrify, we fhall ftill find great Inducements to this Duty. If it be urged, that though the doing good to Enemies, is a ready way to reclaim them, yet it is impoffible inwardly to love an Enemy, confidered as an Enemy. This being granted, yet let us love him, both for his other good Qualities, and particularly as capable of being made a Friend by good Usage. So much for the Object of our Love and Charity, our Enemies, thofe that curfe, and hate us, despitefully use and perfecute us. But how are fuch Perfons to be approached? Or how is it poffible to make any good Impreffion upon them? Is not all Communication cut off, and is it not the best way to manage fuch People, if we would enjoy Peace and Quiet our felves, to let them alone, and have nothing to do with them? I confefs this is a much better way, than to incense them more and more by Acts of Hoftility. Yet our Saviour fhews us a better way than this, which leads me to the fecond Thing I observed in this Duty to Enemies, namely,

2. The Acts of Charity, which we are to exercife towards them; We are to love them, to bless them, to do them good, and to pray for them. I fhall be but short upon these, both for want of time, and because in speaking of the Object of thefe Duties, our Enemies, I have fhewed how they may be confidered in fuch a way, as to make all thefe Duties very reasonable to be performed to them. The Duties here mentioned, are these four: 1 Inward

1. Inward Love.

3. Good Deeds.

2. Bleffing, or good Words. And 4. Prayers for them.

(1.) The first, is the inward Love of our Enemy. By this I do not understand that highest Degree of Love, Friendship; that we are to truft an Enemy with the inwardeft Secrets of our Hearts, and to communicate to him all our Counfels, and to take a mighty Pleasure and Delight in his Company and Conversation. The chief Exercise of the Love of Enemies, is in that common Love which is due to all Men, that we wish them well; that we be ready to do them all Acts of Justice, Charity, and good Neighbourhood, that we fupprefs the Spirit of Malice and Revenge; that we obferve, and honour, and efteem whatever good Qualities they are poffeffed of; that we acknowledge, love, and commend whatever good Actions we know they have done; that we be glad to embrace all Opportunities of removing the Occafion of Difference, and of coming to a good Understanding, and perfect Reconciliation.

(2.) The fecond Duty here mentioned to an Enemy, is Bleffing. The Original Word, e'uλoyeîte, feems to be of a larger Extent of Signification than our English; for it fignifies all forts of good Words, whether in fpeaking of them, or to them. Accordingly it is a very commendable thing to fpeak well of an Adverfary; and likewife as commendable when we fpeak to him, not to retort one ill Word for another, but to use civil, peaceable, and kind Speech; as St Peter fays, 1 Pet. iii. 9. Not rendering Evil for Evil, or Railing for Railing, but, contrariwife, Bleffing.

(3.) The third Duty to Enemies, is Beneficence, Do good to them that hate you; whether they be

good