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injuries. God hath not made men as infenfible, stupid blocks, that have no fenfe or feeling of what is done to them. Nor hath he made a law inconfiftent with their very natures that are to be governed by it: but allows us a tender fenfe of natural evils, though he will not allow us to revenge them by moral evils: nay, the more deep and tender our refentments of wrongs and injuries are, the more excellent is our forgiveness of them: fo that a forgiving spirit doth not exclude fenfe of injuries, but the fenfe of injuries graces the forgiveness of them.

Secondly, Chriftian forgivenels is not a politic concealment of our wrath and revenge, because it will be a reproach to discover it; or, because we want opportunity to vent it. This is carnal

policy, not Chriftian meeknefs. So far from being the mark of a gracious fpirit, that it is apparently the fign of a vile nature. It is not Chriftianity to repofe †, but depofe injuries.

Thirdly, Nor is it that moral virtue, for which we are behol den to an eafier and better nature, and the help of oral rules and documents. There are certain virtues attainable without the change of nature, which they call homilitical virtues, becaufe they greatly adorn and beautify nature; fuch as temperance, patience, juftice, &c. Thefe are of fingular ufe to conferve peace and order in the world and without them, (as one aptly fpeaks) the world would foon break up, and its civil focieties difband. But yet, though thefe are the ornaments of nature, they do not argue the change of nature. All graces, in the exercises of them, involve a respect to God: And for the being of them, they are not by natural acquifition, but fupernatural infufion.

Fourthly, and lastly, Christian forgiveness is not an injurious giving up of our rights and properties to the luft of every one that hath a mind to invade them. No; thefe we may lawfully defend and preferve, and are bound fo to do; though, if we cannot defend them legally, we must not avenge our wrongs unchriftianly: This is not Chriftian forgiveness. But, then pofitively,

It is a Chriftian lenity, or gentleness of mind, not retaining, but freely paffing by the injuries done to us, in obedience to the command of God.

It is a lenity, or gentlenefs of mind. The grace of God demulces the angry ftomach; calms the tumultuous paffions; new-moulds our four fpirits, and makes them benign, gentle,

+ Manet alta mente repoflum. Virg. Eneid. lib. 1.
Deep graven in her heart the doom remain’d. Dryden

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and easy to be intreated; Gal. v. 22. "The fruit of the Spirit " is love, joy, peace, long-fuffering, gentleness," &c.

This gracious lenity inclines the Christian to pass by injuries; fo to pass them by, as neither to retain them revengefully in the mind, or requite them when we have opportunity with the hand: Yea, and that freely, not by constraint, because we cannot avenge our felves, but willingly. We abhor to do it when we can. So that as a carnal heart thinks revenge its glory, the gracious heart is content that forgiveness fhould be his glory. I will be even with him, faith nature: I will be above him, faith grace; it is his glory to país over tranfgreffion, Prov. xix. 11.

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And this it doth in obedience to the command of God: Their own nature inclines them another way. "The fpirit that is in us lufleth to envy; but he giveth more grace," James iv. 5. It lufteth to revenge, but the fear of God repreffeth those motions. Such confiderations as thefe God hath forbidden me; yea, and God hath forgiven me, as well as forbidden me: they prevail upon him, when nature urges to revenge the wrong. "Be kind one to another, tender-hearted, forgiving one ano"ther, even as God for Chrift's fake hath forgiven you," Eph. This is forgivenels in a Chriftian fenfe.

iv. 32.

Secondly, And that this is excellent, and fingularly becoming the profeffion of Chrift, is evident; inasmuch as,

This fpeaks your religion excellent, that can mould your hearts into that heavenly frame, to which they are fo averfe, yea, contrarily difpofed by nature. It is the glory of Pagan morality, that it can abfcondere vitia, hide and cover mens lufts and paffi

ons.

But the glory of Chriftianity lies in this, that it can abfcindere vitia, not hide, but destroy and really mortify the Jufts of nature. Would Chriftians but live up to the excellent principles of their religion, Chriftianity fhall be no more outvied by heathenish morality. The greatest Christian shall be no more challenged to imitate Socrates, if he can. We fhall utterly fpoil that proud boaft, "That the faith of Chriftians is

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out-done by the infidelity of Heathens *." O Christians, yield not to-day to Heathens! Let all the world fee the true greatnefs, heavenlinefs, and excellency of our reprefented pattern; and by true mortification of your corrupt natures, enforce an acknowledgement from the world, that a greater than

* Non præftat fides, quod præftitit infidelitas. Cecilius in MiFff

nucius.

VOL. I.

Socrates is here t. He that is really a meek, humble, patient, heavenly Chriftian, wins this glory to his religion, that it can do more than all other principles and rules in the world. In nothing were the molt accomplished Heathens more detective than this forgiving of injuries: It was a thing they could not understand, or, if they did, could never bring their hearts to it; witnefs that rule of their great Tully: "It is the first of fice of juftice, (faith he), to hurt no man, except first provoked by an injury." The addition of that exception ipoiled his excellent rule .

But now Chriftianity teaches, and fome Chriftians have attained it, to receive evil, and return good, 1 Cor. iv. 12, 13. "Being reviled, we blefs; being perfecuted, we fuffer it; be

ing defamed, we intreat." This certainly is that meeknefs wrought in us by the wildom that is from above, James iii. 17.

This makes a man fit fure in the confciences of others, who, with Saul, muft acknowledge, when they lee themselves fo outdone, "Thou art more righteous than 1," Sam xxiv. 16, 17. Had we been fo much injured, and had fuch opportunities to revenge them, we fhould never have paffed them by, as thefe men did.

This impreffes and ftamps the very image of God upon the creature, and makes us like our heavenly Father, who doth good to his enemies, and fends down fhowers of outward bleffing upon them, that pour out floods of wickednefs daily to provoke him, Mat, v. 44, 45. In a word, this Christian temper of fpirit gives a man the true poffeffion and enjoyment of himflf. So that our breasts fhall be as the Pacific-lea, fmooth and pleafant, when others are as the raging fea, foaming and cafting up mire and dirt.

Inference 1. Hence we clearly infer, That the Chriflian religion, exalted in its power, is the greatest friend to the peace and tranquillity of ftates and kingdoms. Nothing is more oppofite to the true Chriftian fpirit, than implacable fierceness, ftrite, revenge, tumults and uproars. It teaches men to do good and receive evil to receive evil, and return good. "The wildom "that is from above, is first pure, then peaceable, gentle, and "eafy to be intreated; full of mercy and good fruits; with❝out partiality, and without hypocrify: and the fruit of righ

+ Veritas Chriftianorum pulchrior eft Helena Gracorum.

On which rule Lactantius thus speaks, "what a fimple and "beautiful fentence did he spoil by the addition of two words !?"

"teoufnefs is fown in peace of them that make peace," James iii. 17, 18.

The church is a dove for meeknefs, Cant. vi. 9. When the world grows full of strife, Chriftians then grow weary of the world; and figh out the pfalmift's requeft, "O that I had the

wings of a dove! that I might fly away and be at rest" Strigelius defired to die, that he might be freed ab implacabilibus odiis theologorum, "from the implacable ftrife of contending "divines."

The rule by which they are to walk, is, "If it be poffible, as "much as lieth in you, live peaceably with all men. Dearly "beloved, avenge not yourselves, but rather give place unto "wrath; for it is written, Vengeance is mine, I will repay it, "faith the Lord," Rom. xii. 18, 19. It is not religion, but lufts that make the world fo unquiet, James iv. 1. 2. Not godliness, but wickednels, that makes men bite and devour one another. One of the first effects of the gospel, is to civilize thofe places where it comes, and fettle order and peace among men. How great a mistake and evil then is it to cry out, when atheism and irreligion have broken the civil peace; this is the fruit of religion! this is the effect of the gospel! Happy would it be, if religion did more obtain in all nations. It is the greateft friend in the world to their tranquillity and profperity.

Inference 2. How dangerous a thing is it to abuse and wrong meek and forgiving Chriftians? Their patience and cafinels to forgive, often invites injury, and encourages vile fpirits to infult and trample upon them: but if men would feriously confider it, there's nothing in the world fhould more scare and affright them from fuch practices than this: You may abuse and wrong them, they must not avenge themselves, nor repay evil for evil: true, but because they do not, the Lord will; even the Lord to whom they commit the matter; and he will do it to purpose, except ye

repent.

"Be patient therefore, brethren, unto the coming of the Lord," James v. 7. Will ye ftand to that iffue? had you rather indeed have to do with God than with men ? When the Jews put Chrift to death, "he committed himself to him that judgeth "righteously," 1 Pet. ii. 22, 23. And did that people get any thing by that? did not the Lord feverely avenge the blood of Christ on them and their children? yea, do not they and their children groan under the doleful effects of it to this day? If God undertakes, (as he always doth), the caufe of his abused, meck and peaceable people, he will be fure to avenge it feven-fold

more than they could. His little finger will be heavier than their loins. You will get nothing by that.

Inference 3. Laftly, Let us all imitate our pattern Chrift, and labour for meek forgiving Spirits. I fhall only propofe two inducements to it: the Honour of Chrift, and your own peace: two dear things indeed to a Chriftian. His glory is more than your life, and all that you enjoy in this world, O do not expose it to the fcorn and derifion of his enemies. Let them not fay, How is Chrift a lamb, when his followers are lions ? how is the church a dove, that fmites and fcratches like a bird of prey? Confult alfo the quiet of your own fpirits.

life worth, without the comfort of life? what comfort can you have in all that you do poffefs in the world, as long as you have not the poffeffion of your own fouls? If your fpirits be full of tumult and revenge, the fpirit of Chrift will grow a stranger to you: That dove delights in clean and quiet breasts. O then imitate Christ in this excellency alfo !

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Opens the second excellent Word of CHRIST upon the Crofs.

JOHN xix. 27. Then faith he to his difciple, Behold thy mother.

WE now pass to the confideration of the fecond memorable

and inftructive word of our Lord Jefus Chrift upon the crofs, contained in this fcripture. Wherein he hath left us an excellent pattern for the difcharge of our relative duties. It may be well faid, the gofpel makes the peft hufbands and wives, the best parents and children, the best masters and fervants in the world; feeing it furnishes them with the most excellent precepts, and proposes the best patterns. Here we have the pattern of Jefus Chrift prefented to all gracious children for their imitation, teaching them how to acquit themselves towards their parents, according to the laws of nature and grace. Christ was not only fubject and obedient to his parents whilft he lived, but manifefted his tender care even whilst he hanged in the torments of death upon the crofs." Then faith he to "the disciple, behold thy mother."

The words contain an affectionate recommendation of his di

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