wrath or malice took any part, and that the attempt was grounded in a pure defign of reformation; but, as I believe, it feldom, if ever, was feen, that this mode anfwers; if another man's fault cannot be mended without the risk of our own tranfgreffion, it is better that one fhould fin than both: So that if an aggreffor is not to be foftened by gentle means, we must be cautious not to urge him by uncharitable expreffions, and there by imitate his own infirmity; if we can pacify him by submission, it is a duty to submit, and if not, it is ftill better to bear evil, than commit it; to speak well, than frowardly; for to return good for evil proceedeth from the spirit of God, but to render railing for railing is the produce of a contrary fpirit. And after all, not to be able, in any cafe, to rule one's anger, argues confiderable infirmity of mind, and resembles more the temper of a woman, or a child, than the man of refolution, and vigorous reafon. To check paffion, and defpife the injuries and follies of our enemies, difcovers a firm and manly temper; befides, he who poffeffes that greatness of mind, as not to retaliate the wrongs he has received, will convince the world that he was cruelly injured; whereas, on the other hand, he who by a fretful, and injudicious conduct, contributes to prolong the variance, hurts his own caufe by affording fufpicion that his adversary is in the right. The malevolent foreness that usually prompts men to revenge evil, affords fome proof that they are faulty themselves, at least by encouraging the endeavour they will ultimately become fo, and while they think to punish the error of others, they thereby both demonftrate and augment their own.

There are other excufes which the wilfully contentious are apt to advance to defend their impatient difpofition; but these, and the remaining obfervations which naturally arise from a more

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thorough

thorough confideration of the subject, may be deferred to another opportunity. For the prefent, let us give praife and glory to God, for every means of learning the various duties of our ftation, and for all his other undeserved mercies through Jefus Chrift: to whom, with God the Father, and the Holy Spirit, be ascribed, as is most due, all power, and dominion, for ever and ever, Amen.

DISCOURSE XVI.

A fecond Difcourfe againft Contention.

TITUS iii. 9.

Avoid Contentions.

THE pernicious effects of strife in general, and especially of that kind which is too apt to arife from difputes upon religious fubjects, were fully fet forth in the former difcourfe. We come now to a further confideration of fome other excuses which are commonly made by thofe, who either through weakness or inclination, give way to a contentious fpirit.

Good words and kind actions, fay they, are beftowed in vain upon an enemy that abounds with malice and perverfenefs; they déferve it not. Now in a religious light, the contrary is the truth; for the lefs deferving our opponent is, the more are we approved of God, for a patient and forbearing conduct; the more are we commended of Chrift, for whofe fake we should render good for evil, after his example; and because he hath so commanded, and exacts by his fufferings for us, that we should obey him in all things.

If thy neighbor hath offended by the most injurious conduct, remember in how many respects,

by

by word and deed, thou haft moft grievously offended the Lord thy God. What was man, when Chrift left the glory of his Father to die for him? Was he not his enemy, and quite unworthy of fuch gracious mercy? and still, with what patience, gentleness, and long fuffering doth he bear with us, although we daily and moft grofsly provoke his juft difpleasure? In this view then, the worst trespasses a neighbor can commit against us, must feem light, and it is pofitively neceffary for us to forgive them, that Chrift may forgive the many thousand we are continually committing against him; for if we truly forgive each other, then may we humbly trust that God will pardon us, who are fuch heavy debtors to his juftice. A charitable frame of mind affords the fureft hope that we may be found objects of the divine favor. How can we dare expect that God will finally prove merciful to us, if we continue cruel towards our brethren? What bafenefs does it discover, to deny that favor to a fellow creature, which God beftows on us, who at the very best are most unworthy and unprofitable fervants! Does it not behove one finner to forgive another; when Chrift, who knew no fin, yet prayed his Father for them, who contrary to juftice, humanity, and mercy, moft defpitefully flew him? Who when he was reviled, answered not again; and when, he fuffered wrongfully, did not threaten, but refigned all judgment to the Father, who judgeth truly. And why boafteft thou of thy chief, of belonging to Chrift, if thou labor not to be in the body, to belong to his church, as his chofen fervants? We must not pretend to be members of Chrift unless we strive to imitate his example. Mark the meeknefs with which the prophet defcribes his fuffering! He was led as a lamb to the flaughter, he opened not his mouth to reproach, but prayed for his murderers, Saying Father, forgive them, for they know not what they do.

They

They are ignorant of the burthen of their guilt, and the real neceffity of my facrifice, who now fall for the rife of many. Part of this glorious example, the bleffed martyr Stephen did afterwards imitate at his death; as likewife did St. Paul, in this confeffion, 1 Cor. iv. 12, 13. Being defamed, we intreat; being reviled, we blefs; being perfecuted, we fuffer it; confirming his doctrine by his practice. If our Lord commands us to do well by our enemies, furely it behoves us to speak well of them. This is the fpirit of true humility, that actuates all God's faithful fervants. We read of David, that when Shimei abufed him in moft provoking terms, inftead of returning his reproaches he replied, in the most patient manner, So let him curfe, it may be the Lord will look upon my affliction, and requite me good for his curfing this day, 2 Sam. xvi. 12. Even profane hiftory abounds with inftances of men that have fuffered the most reproachful language and injurious actions, with exemplary meeknefs. It is faid of (Lyfander,) a famous Greek, that upon being moft grofsly infulted by fome virulent enemy, he only answered; "Proceed, fpare not, reproach your utmoft, and leave out nothing, rather than fail by this means to discharge that burthen of malevolence which otherwife may burft thee.'

Many are ready to speak evil of men in general, from an unhappy difinclination to fee good in any; and to this difpofition the Wife Man here mentioned, attributes the flander heaped upon him by his enemy. He places it to a natural weakness, and unworthinefs of mind, which judgment lowers the injury of the abufe. We are told of (Pericles,) another celebrated Grecian, that when a very abufive fellow had moft violently reproached him, he remained quite unconcerned, and retired into a gallery to avoid him. Afterwards towards night, when the railer followed him home, and rofe in his

abufe,