fing the Principal Mysteries revealed in the Gospel. For, if the Scriptures be True, those who do not ftedfaftly Believe them, will never be received into the Manfions of the Bleffed.

Is it not therefore Neceffary for every man to confider Seriously and Impartially, whether he does not retain the same Good Opinion of Perverse and Profeffed Hereticks and Unbelievers, as if they were not Chargeable with Herefy or Infidelity, notwithstanding that fuch an Opinion of Them is plainly Inconfiftent with the Love of God? Whether he does not Allow Them an intire Liberty of Converfing with him, and take pleasure in their Conversation, and that without the leaft Expectation or Design of Reclaiming them, notwithstanding the Appointment of the Holy Spirit, that fuch perfons fhould be * Rejected; notwithstanding that the fame Holy Spirit hath given us this Direction, If there come any unto you, and bring not this Doctrine, receive him not into your houfe, neither bid him God

#Tit. iii. 10.

† 2 John. 10, 11.

Speed

Speed. For he that biddeth him God speed, is partaker of his evil deeds; and notwithstanding that the Love of the Truth cannot Confist with taking Delight in the Open Adverfaries of it? Whether he does not by his Encouragement of Them, in any wife Embolden them to Perfift in their Errors, and by Confequence contribute to their Destruction? Whether by that Encouragement he does not Advance their Reputation and Efteem, and by so doing plainly render them More Capable of spreading their Pernicious Doctrines, and of Seducing their Brethren? And, whether his being, in the leaft, Inftrumental to the Propagation of Damnable Herefies amongst his Brethren, whereby they may bring upon themselves ·Swift deftruction, be not a Plain and most Dangerous Violation of Charity?

But in all Other cafes, where a Good Opinion of our Neighbours is not thus Neceffarily Precluded, it becomes a Neceffary Part of Charity. If they are not Undeniably and Notoriously Immoral, or Unbelievers, we must not Indulge Jealoufies or Sufpicions that they are fo; for Charity

N

6

Charity thinketh no Evil: And where Mens Abominations are not Manifeft and cannot be bid, the Rule is, In lowliness of Mind, let each esteem other better than themfelves. And if mens Efteem of their Neighbour were but Equal to the Efteem they Commonly have of Themfelves, he might very well depend upon their Good Opinion of him; upon their fetting the Highest value on his Good Qualities and Actions; upon their paffing the most Favourable and Kind conftruction on those Parts of his Behaviour, which do not appear in the Faireft Light; and, upon their making the utmoft Allowance for his Miscarriages and Infirmities: All which is their Indifpenfable Duty.

To fuch Good Opinion of our Neighbour Charity requires that we should Add an Abhorrence of Injuring or Of fending him, and an Eafinefs and Cheerfulness in Forgiving His Offences against us; A Gentle and Soft, a Condefcending and Endearing Deportment towards him; A Sense of Satisfaction and Joy, on account of every thing, that is to him Satisfactory and Joyful; A Compaffionate

I

paffionate Regard to him in all his Sufferings, and Studious endeavours to Remove them; Fidelity and Amity, in Reproving him for his Vices and in Exhorting him to Virtue, in Correcting his Mistakes, and Supplying the Defects of his Knowledge; Earneft Defires and Conftant Labours, to Secure his Right and Redress his Wrongs, to Guard him from the Mischiefs of Calumny and to Advance his Juft Character, to Support him in his Difficulties and to Relieve his Wants; and, A Readiness and Delight in Contributing, by all poffible methods, to his Happiness in This and a Future State. Thus may we Teftify, that we are Adorned with Charity; A Grace Superiour even unto Faith and Hope; And, in what Respects it is so, I fhall proceed in the

II. Second place Briefly to represent. It hath been obferved, that in fome Texts of Scripture, Faith denotes and implies the Intire Condition of Salvation; And there can be no Comparison, but that of Equals, betwixt True Charity and Faith, in This acceptation of it. But when N 2 Faith

Faith is taken Strictly, in either of the other Two Significations of it, the Reafons of giving Charity the Preference to it are very Plain.

Though a firm Affent to the Truths Revealed in the Scripture be Neceffary, yet it is not Sufficient to the Attainment of Life. Thofe Qualifications which are Neceffarily required in a Believer, do not Neceffarily flow from his Belief. Faith affects a man's Understanding alone; Charity Corrects and Governs his Will and Affections: He may Poffibly yield the moft ftedfaft Affent to the Scriptures, without Conforming his Life unto them; But Charity renders him Conformable to the Will of God, and Useful to Men, and fills up the Measure of his Duty to Both. Faith is the Ground of all his Acceptable Obedience; Charity is the Completion of it. The Immediate advantages of a man's Affent to the Scriptures do Terminate in Himself; The Benefits of his Charity do extend to all Other men, who are within the reach of his Beneficial In

fluence. Faith Faith may be found without Any Good Works at all; But Every Good