SER M. another, above all things; because they ei

XI.

ther had offended particularly against this Law, or were most likely to do fo; without putting fuch a Senfe upon this common Form of Expreffion, as if He must mean by it any thing more, and greater, than what his own Words profess; viz. fervent Charity among themselves.

THIS might fuffice to account for the manner of his introducing this Duty: but it is fit likewise to confider that the Love of one another, confidered as a Duty distinct from the Love of God and all other Duties; the Forgiveness of one another; the bearing with, and tenderly regarding one another, is fo peculiar a Branch of Christianity: is fo much infisted on by Chrift himself, as the indifpenfable Condition of our Happiness, and that which He came down from Heaven in an especial manner to implant, and encourage in the Minds and Manners of Men; that an Apostle, and Preacher of the fame Gospel, might well, in speaking to Chritians, put them in mind, in a very particular manner, to regard this peculiar Branch of their Profeffion; that Love of one another, by which all Men were to know they

were

XI.

were Chrift's Difciples, and to fee them di- s ER M. ftinguished from the reft of an unfriendly, and selfish World about them.

IT is, therefore, without doubt, as the Words themselves fhew, Love to one another, peculiarly fo called, or a fervent Charity among themselves, that St. Peter is preffing upon them with such Vehemence: and which he urgeth farther by this Confideration; for Charity, i. e. this Charity to one another, of which He is fpeaking, shall cover the multitude of Sins. With respect to which words, all my prefent Design is to guard against any fatal practical Mistake, by confidering in what Senfes they may poffibly, or probably, be understood; and fhewing that no Encouragement can be drawn from thefe or the like Words, taken in any Senfe of which they are capable, to induce Christians to hope for Salvation on account of their loving one another, or forgiving one another, without forfaking their own Sins, and entering upon an holy Course of Life in other refpects.

INDEED, it is very obfervable that there are none lefs likely to ftand in need of the Abuse of thisText than fuch as are truly cha

ritable;

XI.

SER M. ritable; and fincerely love their Neighbours; and are heartily difpofed to forgive their Offences against themselves: that none have fewer Faults to cover, than fuch as thefe; or are less likely to take Refuge in their Charity, to indulge themselves in any thing evil. For, Did any of us ever know one truly charitable Man; I mean, charitable in a regular and ftated Course, and in an eminent Degree; who willingly allowed himself in the habitual Practice of any known Vice; or in any fort of Tranfgreffion of God's Law? On the contrary, tho' we may have known a very vicious Man do particular Acts of Liberality, and fhew an uncommon Generofity upon fome uncommon Occafion; perhaps out of an ill-gotten Stock, and to fupport a great Temporal Interest: yet, did we ever know any Man, who continued in a course of a multitude of known Sins, to be regularly charitable in a great degree; and always difpofed and ready to forgive and overlook all Offences against himfelf? But yet it is fitting fometimes to do more than may be strictly neceffary, in order to take away all Pretext from fuch Men, as may fancy themselves poffeffed of a Charity which

they

they have not and take Courage from SER M. thence to prefume upon the Mercy of God. xI. To return, therefore, to what I propofed,

I. IT is not at all improbable that the: Apostle, when he declares that our Charity Shall cover, or covers, the multitude of Sins, means that it will, or doth, cover the Sins of others; and not our own: which Interpretation at once cuts off the Ground of the Miftake, fuppofed to be founded upon this Declaration. And fuppofing him to speak of the Sins of others; it may be, as it hath been by feveral Interpreters, understood two ways.

1. It may fignify that our Charity and Love to others will incline us to cover, that is, to hide fo as to forgive, and not to revenge or punish, all the Offences of others against our felves. So that the Apostle may exhort the Chriftians to have a fervent inward Affection for one another, on this Account; because this fervent Love of one another will incline them to overlook and forgive all the Offences of others against themselves: which is fo main a part of the Evangelical Law, and fo acceptable in the Eyes of God. Against

SER M. this Interpretation there may be Two Oba XI. jections raised.

1. THE firftis, that the Phrafe, which is rendered to cover Sins, is always in other places used with respect to God's covering our Sins, and not to our covering the Offences of others against our felves. But this will not be of great force, because, tho' this may poffibly be found true, yet, it is to be looked upon as a Matter purely accidental; and not arifing from any Impropriety in applying the Word to the Sins of others: it being of that nature, that it is full as apt to express our covering, fo as to pardon the Offences of others, as it is to denote God Almighty's covering, fo as to pardon our Offences. Juft as the Word Forgive is used both of God's forgiving our Sins, and of our forgiving one another So may the Word Cover be, in it felf, equally proper in both cafes; and the Circumstances or Words of any particular Paffage of Scripture be reasonably left to determine to which it is defigned by the Writter to belong. If the Word which is translated Forgive, had happened to have been generally used in speaking of God's forgiving us; this would not have been a Proof that it