In the pre

which History sets before us. fent Cafe we have the Experience, which coft the Nation dear, to warn both Rulers and Subjects, how carefully they should avoid all Occafions of Divifion. The true Way to do it is, for each Side to maintain its own Rights, without encroaching on thofe of the other; for the Conftitution muft fuffer, whenever the Rights of the Crown, or the Liberties of the People, are invaded. And though every Briton is to be commended if he is fond, and may be indulged, when he is over fond (if fuch a Cafe can be) of the Liberties of his Country; yet he ought always to remember, that as the People have their Liberties, fo the King has his Rights, which are derived from the fame Conftitution, and the same Law, under which the People claim their Liberties: and indeed the People have an Interest and Inheritance in the Rights of the Crown, which are fo many Trufts lodged in the Hands of the Prince for the Defence and Protection of the People, and to enable him the better to carry on the neceffary Works of Government.

To conclude: As we have a Prince on the Throne, under whofe Government,

though fome have complained, yet none have fuffered, in the leaft of their Rights, by any Act of Power; who has fhewn himfelf not only careful, but even jealous for the Liberties of his People; let us in Return yield him that Share in our Hearts and Affections, which is fo justly due to him; and is a Recompence, the easiest for good Subjects to pay, and yet the most valuable that a good Prince can receive.

DISCOURSE XI.

LUKE X. 36, 37.

Which now of these three thinkeft thou was Neighbour unto him that fell among the Thieves? And he faid, He that shewed Mercy on him. Then said Jefus unto him, Go, and do thou likewife.

THE of the

to HE Cafe of the good Samaritan, to

which the Text has relation, was not principally intended to fhew the Neceffity of Works of Mercy, or to recommend them to the Practice of the World; thefe were Points in which our Lord, and the Perfon with whom he difcourfed, had no Difference. Nor is there in the World any material Difference in Opinion upon this Point, as long as the Duty is recommended in general Propofitions, and Application is made

to the common Sentiments of Humanity in Behalf of the Miferies and Sufferings of our Fellow Creatures. Nor are thefe Sentiments peculiar to Chriftianity; they have their Foundation in Nature, and extend as far as Reason and Senfe prevail; and it is to the Pen of an Heathen we owe that memorable

faying, Homo fum, nihil humanum a me alienum puto.

But however agreeable thefe Works are to the Sense and Reason of Mankind, whilst they confider them only in general, yet in making the Application to particular Cases in order to Practice, many Difficulties are moved; and Men, unwilling to undergo the Trouble or the Expence which attend on Works of Charity, or lay afide their Prejudices and Refentments against Persons whose Misfortunes and Calamities have reduced them to be Objects of Charity, have found out many Limitations on thefe Duties; and have let in fo many partial Confiderations and Restrictions, that Mercy and Humanity, which naturally extend to all the World, feldom reach to one Country, oftentimes not to all the Parts of one Family.

To remove thefe Kinds of Pretences or Prejudices, was the direct View of our Lord in

in stating the Case of the good Samaritan ; and the Person discoursing with him led him into this Confideration, by admitting the Love of our Neighbour to be a fundamental Duty, and immediately enquiring after Limitations and Restrictions upon the Practice of the Duty. That this was the Cafe will appear upon confidering the whole Paffage, of which the Text is a Part.

At the 25th Verfe, a Lawyer ftood up, and tempted our Lord, faying, Mafter, what Shall I do to inherit eternal Life? Our Lord refers him to the Law, and asks him what he read there. He answers out of the Law-Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind; and thy Neighbour as thyself. Our Saviour replies, Thou haft anfwered well: this do, and thou shalt live. Thus far all was right; and had the Enquirer ftopt here, we should have had no Reason to suspect but that his Principles at least were found and uncorrupt. He had great Reason to be fatisfied with the Anfwer, when he had received that Approbation from our Lord, This do, and thou shalt live. But he goes on, and in the Words of the 29th Verse it follows,-But he, wil