cel that unchangeable Relation, which we SER M. I. bear to every one of our fellow Creatures; fo neither can any Injuries take away or cancel our Obligation to the Duty of Love, which refults from that Relation, to every one of them: It is founded upon Reasons, which continue the fame Yesterday to Day and for ever.

For, do we do good to our nearest and dearest Relations only, because they are de ferving? Do we not think ourselves obliged to ferve them merely, because they are Relations? Yes undoubtedly. It It appears then that the Relation, which we have to a Perfon, not his Worth only, is the Foundation. of Benevolence. Now we bear á Relation (though not fo ftrict and endearing a one) to a Neighbour, a fellow Creature, or fellow Christian, as well as to a Parent or Son: and if we are obliged to promote the Happinefs of our Kindred, notwithstanding their Unworthiness, merely upon the Account of the Relation, which they bear to us; the Relation, in which we ftand to all Mankind, will infer an Obligation to confult their Good likewise in a lefs degree, in proportion as the Relation is more diftant. In a Word, this Relation is always a strong Reafon for doing

good,

SERM. I good, when there is no ftronger Reason to fuperfede or fet it aside.

If all Benevolence be fo great a Virtue, our Virtue muft arife higher in proportion. to our Benevolence; and confequently we exemplify the strongest and most powerful Virtue, when we fhew the strongest Benevolence: But that Benevolence must be the. ftrongeft, which can bear up and exert itself under the Weight and Preffure of those Injuries, with which our Enemies may load us. This way of arguing feems to be confirmed by the Words of our Saviour, If ye love them which love you, what Reward have you? Do not even the Publicans the fame? And if ye falute your Brethren only, what do ye more than others? This is no more than what is ordinarily done: To be kind to fuch Perfons, is, ftrictly speaking, to be just to them: it is rather difcharging a Debt of Gratitude, than doing a Favour. But when we do good to them that have aggrieved and ufed us ill, this is chiefly praise-worthy and acceptable to God. The Love of our Enemies therefore, when under due Regulations, when it does not impower or animate them to do more Differvices, muft evidence an uncommon Energy of Soul and an unufual Superiority of Virtue. The

The Man, who is pushed on by too deep SERM. I. a Senfibility of Injuries to make Reprizals, fhews by his Uneafiness, that his Happiness lyes at his Adverfary's Mercy; and that it is in every body's Power, who has the Inclination, to disturb his precarious Repose: But he, who, through a firm, refolved, unconquerable Principle of Goodness, returns good for evil, is always fuperior to his Enemy; his fuperior in Benevolence and Good-will, that very Excellency, which is as much. the Loveliness and Beauty of the Soul; as Juftness of Proportion and an agreeable Mixture of Colours conftitute the Beauty of the Body.

very

And this may ferve to fhew, that however forward Perfons of the firft Diftinction in civil and military Offices may be to engross to themselves the Character of Heroism or any uncommon degree of Virtue ; a Man in a private Capacity may be as truly a Hero in Virtue, as they can be in a larger and more publick Sphere of Action. The meanest Mechanick, who employs his Love and Gratitude, the best of his Affections, upon God, the best of Beings; who has a particular Regard and Esteem for the virtugus Few, Compaffion for the Distressed, and a fixed

2

SERM. I.

a fixed and extenfive Good-will for all; who inftead of triumphing over his Enemies, ftrives to fubdue his greatest Enemy of all, his unruly Paffion; who promotes a good Understanding between Neighbours, compofes and adjusts Differences, does Justice to an injured Character, and Acts of Charity to diftreffed Worth; who cherishes his Friends, forgives his Enemies, and even serves them in any preffing Exigency; who abbors Vice, and pities the vicious Perfon; fuch a Man, however low in Station, has jufter Pretenfions to the Title of Heroifm, as Heroifm implies a certain Nobleness and Elevation of Soul, breaking forth into correfpondent Actions; than he who conquers Armies, or makes the moft glaring Figure in the Eye of an injudicious World. He is like one of the fixed Stars, which though, through the Disadvantage of it's Situation, it may be thought to be very little, inconfiderable, and obfcure by unskilful Beholders; yet is as truly great and glorious in itself as thofe heavenly Lights, which, by being placed more commodiously for our View, fhine with more diftinguifhed Luftre.

Narrow is that Man's Soul, which the Good of himfelf or of his own Relations

and

and Friends can fill: But he, who, with a SERM. I. Benevolence warm as the Heat of the Sun, and diffufive as it's Light, takes in all Mankind, and is fincerely glad to fee Poverty, whether in Friend or Foe, relieved, and Worth cherished; makes the Merit of all the Good, that is done in the World, his own, by the Complacency, which he takes. in feeing or hearing it done. For he fhews, by his Complacency, that he would have. done the fame; if his Abilities had been equal to his Inclinations.

Secondly, an Argument may be drawn from the Confideration of our own Happinefs.

Now to cultivate the fweet and kindly Paffions, to cherish an affectionate and focial Temper, to beget in ourselves, by repeated Acts of Goodness, a fettled Complacency, Good-will and Benevolence to all Mankind in general; is a constant Spring of Satisfaction. By this Means we relish our very Nature; it is this Temper, that generally pro-, cures us the Peace of the World without and always gives us that unruffled Peace within, which the World cannot give. It produces a mutual Intercourfe of friendly, Offices and Endearments; as Revenge occa