DISCOURSES

 

ON

 

IMPORTANT SUBJECTS:

 

BY HENRY SCOUGAL, A. M.

 

TO WHICH IS PREFIXED

 

A SERMON PREACHED AT HIS FUNERAL, BY G. G., D.D.

 

To the Reader

 

 MR. SCOUGAL, the author of the following Discourses, and of " The Life of GOD in the Soul of Man," had taught Philosophy four years before he entered into holy orders; after which he was one year Minister of a country parish, and four years Divinity Professor in King's College, in Aberdeen; in which See, his father, BISHOP SCOUGAL, sat above twenty years from the Restoration. This his son was born about the end of June, 1650, and died on the thirteenth of the same month, 1678, having scarce completed the twenty-eighth year of his age. But being made perfect in a short time, he Fulfillled a long time; for "wisdom is the grey hair unto men, and an unspotted life is old age."

 

 

 

A SERMON PREACHED AT THE FUNERAL OF THE REV. HENRY SCOUGAL, A. M. BY G. G., D.D.

 

PHIL. 1: 21. For me to live is CHRIST, and to die is gain.

 

 IT has been the usual practice of all nations, of whatsoever religion, sect, or persuasion, to leave upon record to after ages, the lives and memorable actions of those who have been eminent among them for great or good things: and however this practice may have. been abused, sometimes to serve the interest of a sect or party, or other undue ends, yet, that the memory of good men ought to be transmitted to posterity, may be deduced both from Scripture and common reason; it being fit thus to manifest the grace and goodness of GOD in men, and thereby to advance his glory and kingdom, and to make their light so shine before us, that they may be useful instructions to the world. To this we owe the remembrance of all those good and great men recorded in the Old Testament; nay, on this is grounded the establishment and purity of our most holy religion: we have left us the memorials of the life and doctrine of our blessed LORD in the holy Gospels} and the Acts of his Apostles, whom he sent to convert the world. And the pious Christians of succeeding ages, according to this pattern, were careful, both by public discourses and writings, to awaken their own and aftertimes, with the remembrance of holy and devout persons.

 

 And now, if by the general practice and consent of all men, records of exemplary piety be thus uselul to posterity, even though they be strangers to the persons of those whose lives and actions are transmitted to them, I am sure we have much more reason to think, that some seasonable meditations, at such a time, and in such a place as this is, may have some influence on our minds, when we have here before us the remains of our departed friend, whose presence and conversation were so comfortable to us, whose innocence and goodness were so exemplary, whose good-will, affection, and beneficence, were so sincere and universal, whose remembrance is so dear to us, who was so much the stay and honor of our church: sure the sense of all these, and the sight of all this funereal attendance, cannot but cast our souls into some deep thoughts. Would I could say something useful and suitable to your present temper, and this subject! May God assist and direct our thoughts!

 

 When I reflect upon the life of our friend, (of which I have had the happiness to be so frequent an observer,) and when I consider the constant temper of his soul, as to this and the other world, the great resignation of his mind, his willingness to stay here, that he might do some service to his ever blessed Maker and Redeemer, and yet his cheerful apprehensions of that happiness that is above, and his ardent breathings after it, methinks I hear always from him the words of ST. PAUL: " To me to live is CHRIST, and to die is gain."

 

 I shall not trouble you with any large explanation of these words: we shall only consider them in their most obvious meaning. The blessed Apostle, being in bonds at Rome, writes this letter to the Philippians, to exhort them to perseverance in the faith Of CHRIST, and to have their conversation suitable to it; and that they might not be discouraged by his bonds, he tells them the happy fruits of them; how much they had conduced to the furtherance of the Gospel; so that thereby many were converted to the faith Of CHRIST, and others strengthened in it, and made more bold to preach the Gospel; so that he hoped, whether by life or death, CHRIST should be magnified

 

in him; if he lived, by his constant preaching his Gospel, and living his life; if he died, by signing the truth of it with his blood. For " to me to live is CHRIST; 'the whole of my life in this world, the end of my living here, the aim of all my thoughts, and designs, and actions, is CHRIST; to be endued with his spirit, and lead his life; to spread his Gospel, and enlarge his kingdom: I have no other design than this. GOD knows, and the world sees, whether I mind riches, or pleasures, or glory, among men; no, I have consecrated my life and spirit to my blessed Master, and they shall be employed in his service. CHRIST is my life! So that I live, " yet not so much I, as CHRIST that liveth in me." '

 

 Few words, but full of sense and truth; they are not like those airy expressions, which, when searched into, have nothing but imagination at the bottom of them; but they contain the very marrow of Christianity; and this will appear if we consider a little more distinctly their importance.

 

 For one to live another may be said in two respects 1. When he is endued with the same spirit, and has the same temper of mind, and leads the same kind of life.

 

 And, 2. When his heart and life are wholly devoted to his love and service: and in both these respects (which indeed cannot be separated) we may consider the Apostle's words: "To me to live is CHRIST," or CHRIST is my life.

 

 First, As he was endued with the Spirit, and led the life of his blessed Master. " Be ye followers of me," says he, " even as I also am of CHRIST: " and indeed this is the great design of Christianity, and the truest character of a Christian. All our duty, and all our happiness consist in being like GOD, and living in that dependence upon and subjection to him, that reasonable creatures owe their Almighty Creator. Now, seeing GOD "dwells in that light which no man can approach unto, whom no man has seen nor can. see; " therefore, " the only-begotten Son, which is in the bosom of the FATHER, he has declared him; " he has clothed himself with our flesh, and become man, and conversed amongst us like one of ourselves, and shown us what the Father is, and bow we must be like him. Would we know how God would live amongst us, were he clothed with our nature and infirmities Behold the SON of GOD,; consider his life and spirit; and this is the life of GOD for "he is the brightness of his Father's glory, and the express image of his person." Would we learn how far our nature is capable of being like to GOD; how we must be partakers of the divine nature, and be renewed in the spirit of our minds, putting on the new man, which, after God, `4 is created in righteousness and true holiness" consider JESUS CHRIST, subject to the infirmities of our nature, and living the life of GOD. Behold, " he has given us an example, that we should follow his steps."

 

 Consider the profound humility of his soul; the great meekness of his spirit; the entire resignation of his will to his heavenly Father; the unspotted purity of his desires and affections; the ardency of his love to GOD, and his zeal and delight to do his will; his wonderful patience under the greatest sufferings; his sincere and boundless charity towards men, doing good even to those who hated and persecuted him, and dying for those who crucified him. In these and in all other graces, he has gone before us, and called upon us to learn of him and follow him; for this end did he live and die,- to endue us with his Spirit, and change our nature into his: he has revealed unto us the nature of GOD, and his undeserved grace and goodness to us, and our unspeakable misery and corruption, and estrangement from our heavenly Father; and has put us again into a capacity of being his children, he himself becoming our elder brother.

 

 He has breathed his HOLY SPIRIT into the world, to inspire us with his life, and change us into his image; and he has told us, that without this we shall never see the face of GOD. We have therefore, all the obligations in the world-to make CHRIST our life, and to follow J E s u s this is the only mark whereby GOD will acknowledge us for his.

 

 He is the most perfect example of purity and holiness, in whom there was no spot nor blemish; who had no sin, neither was guile found in his mouth; but his life was uniform, and always pure and' constant to himself; and yet he has given us the most plain and familiar copy, and the most exactly fitted to the state of men in this world.

 

 His commands are nothing but the transcript of his own life and spirit: we ought always to have him in our eye, said in every disposition of our soul; in every undertaking and design, to consider how our blessed Master would have done in these circumstances, and aspire always to have the same mind that was in him, and never rest till Cnatsvr be formed in us.

 

 And well might the Apostle say, " To me to live is CHRIST," who was so much endued with his Spirit, and conformed to his life; whom nothing could separate from the love of God; who rejoiced as much in suffering his will, as in doing it; who was so often in labor, and stripes, and prisons, in perils of all sorts, in watching, and hunger, and thirst; in fastings, and cold, and nakedness: so far was he from enjoying the pleasures of the world, who knew so well both how to abound and be in want, and in " whatsoever state therewith to be content; " who was so much " crucified to the world, and the world unto him; " whose love was boundless towards his brethren, being ready to spend and be spent for them; who traveled through the world to make 'men better, and spared no pains to make them happy; spending his life in this employment, and enduring all kinds of hardships in it: so that in a word, he lived, yet not so much he, as CHRIST that lived in him.

 

 But, Secondly, These words import, that his heart and life were wholly devoted to the service Of CHRIST; that he loved him above all things, and minded nothing more than his interest, and employed his life in serving his designs, and doing his will, and lived by his faith. The life of man in this world is to be considered both as to the inward and outward man; the former, which is that of the soul, consists in the understanding, the will, and the affections; the other, being the outward life and conversation,- is regulated according to the inward dispositions of the soul; and as a man's sentiments and dispositions are, such is his life. Now as the life of the body is strangely disordered, when the blood and spirits do not run in their ordinary course, but make convulsive and involuntary motions; so the life of our souls is so corrupted, that we may be said to be dead while we live, when our judgment is blind and false, our will perverse and crooked, our affections earthly and carnal; and this is the state of our life by nature.

 

 What a strange blindness is there in the spirit of man We understand almost nothing of the greatest things, and judge perversely of other things. How little do we know of our God, of our souls, of their misery, or wherein their true happiness consists And how perversely do we judge of the trifles of this life, as if our happiness and our all were summed up in them How corrupt are the affections and dispositions of our hearts We love what we ought to hate; we trust what will certainly fail us, and distrust that which should be our only confidence; we fear that which can do us no harm, and are regardless of our greatest dangers. Now JESUS CHRIST is come into the world, full of grace and truth, to renew the spirit of our minds, and the course of our lives; and the life that we ought to lead, is " by the faith of the SON of God, who loved us, and gave himself for us." We must not live by sense, and our own foolish passions; but according to that faith, that he by his word and Spirit inspires us with.

 

 And then do we truly live by the faith Of CHRIST, when the sense of our own sinfulness and misery sinks us into the deepest humility, and abhorrence of ourselves; and the thoughts of the unspeakable goodness and mercy of GOD, and what our ever-blessed Redeemer has done, suffered, and purchased for us, inspire our hearts with ardent love to them; sand this becomes the spring of all our actions, makes us delight to do his will, and be well pleased to suffer it, and study always to promote his interest in the world, to make him be known and loved by all we can, and seek his glory and honor in all we do, and not our own.

 

 And thus it was with ST. PAUL, who, however before his conversion he was acted by a blind zeal, yet no sooner had that glorious light which dazzled the eyes of his body, enlightened those of his mind, but he made appear by his life and spirit, that he lived "by the faith of the SON of God," and that to him " to live was CHRIST." How did that light and life shine before men, and how manifest were they in him, who " counted all things but dung and dross for the excellency of the knowledge of CHRIST JESUS " Who gloried in nothing so much as his cross, " by which the world was crucified to him, and he unto the world " Who reckoned " the sufferings of this present time, not worthy to be compared with the glory that is to be revealed " Whom neither worldly advantage, nor the greatest crosses and afflictions; neither the power nor malice of devils and men could separate from the love Of CHRIST Who gloried in nothing more than in suffering for him, whose zeal was so great, and his industry and diligence so vigorous) and his care and management so prudent and wise in propagating his life and spirit, and spreading his doctrine

 

 But I forbear to speak of that great Apostle of the Gentiles; the present occasion leads us hither, nor shall I presume to make a parallel. I know " there is one glory of the sun, another of the moon, and another of the stars; and one star differeth from another star in glory." As the happiness of the other world, so the piety and goodness of this, have their degrees and measures. I shall only consider, how, in its own measure, the life and spirit of our friend, breathes forth the same sentiments. " To me to live is CHRIST: “ How his life and example, his conversation and instructions, his thoughts and designs, the inward dispositions of his soul, and the outward actions of his life, were the fruits and effects of a Christian spirit, of a holy and divine temper, and how they all tended, and were employed to increase the same in himself, and stir it up in others; and to revive something of the ancient Christian piety and goodness in the world.

 

 " To me to live is CHRIST: " Indeed well, may it be said of his life, whose early beginnings and first blossoms were seasoned with pious inclinations, as well as the maturer periods of it. The right management of infancy and childhood is ordinarily the least of a parent's care, and any pious exercises are usually the least of children's thoughts. Every trifle takes up their spirits: little passions and envies, and other issues of our natural corruption, begin to sprout forth even in that tender age. But in our deceased friend, as it was his Father's pious design to devote him to the service of GOD, who did therefore take a suitable care even of his infancy and childhood, so his pious inclinations did happily conspire with it, and he gave early indications of them even in those tender years. He was not taken up with the plays and diversions of those of his age, but upon such occasion did usually retire from them; and that not out of sullenness, or dulness of spirit, (the sweetness and sincerity of whose temper did even then appear,) but out of a stayedness of mind,' going to some privacy, and employing his time in reading, prayer, and such serious thoughts as that age was capable of. Sometimes he would be taken up with the thoughts of the Law of MOSES, wondering how altars and sacrifices, and other ceremonies, were not now among the exercises of our worship; at other times employing himself in little imitations of the exercises of the holy function, as preaching, and the like; and among other instances of the happy fruits of such retirements, this deserves to be remembered, that being once in a serious reflection what course of life he should take, that might be conducive to the salvation of his soul, he took up a Bible to read a portion of it: and could not but take notice of the first words which he cast his eyes upon, and which made no small impression on his spirit. By what " means shall a young man purify his way By taking heed thereto according to thy word."

 

 The diversions he was then most taken with, did speak the greatness of his mind, and he seemed to act all the grandeur of this world while a child; for when in learning the Latin tongue, he began to understand the Roman story, he retired usually with the most ingenious of his fellows, composed little orations, and acted the parts of the Roman Senators.

 

 I cannot here omit that vastness of memory, and forwardness of judgment, which did even then appear, in that when he began to take notice of the daily reading of the Holy Scriptures at home, he could not only repeat several verses at that time, whether the historical or other parts; but afterwards upon the turning to any such particular chapter, could call them to remembrance; and whereas those of that age can, for the most part, remember only some little incoherent passages of public sermons, he did usually take up their whole scope, and give a brief account of them: And though children generally love only the society of their fellows, or such as can entertain them with foolish stories, yet such was the seriousness of his spirit, and the love he even then had for knowledge and good men, that when he had the opportunity of hearing serious and reverend persons, who used to resort to his father's house, he was careful, to attend to them, and listen to their wise and pious discourses. His improvements in human literature were beyond the ordinary attainments of his age; having not only acquired a singular elegancy in the Latin tongue, but also a considerable proficiency in the Greek, and in the Hebrew, and some other of the oriental languages; being also versed in history, and in geometry, and other parts of the mathematics. And such was the clearness of his apprehension, and the forwardness of his judgment, that upon the over-hearing

 

an occasional discourse of some who were passing their' first years in the university, he did quickly take up the nature of a syllogism, and could readily form one upon any subject.

 

 These were the early dawnings of goodness which appeared in him in those first years of his age, before he came to this corner of our land, and there became still more conspicuous. His improvements had now fitted him for the university, and here he gave farther proofs of a pious disposition, and a capacious understanding; he was far removed from those levities and foolish customs, those little animosities and strifes, which the inconsiderate youth are sometimes guilty of; but was even then grave and stayed in his deportment, yet free and unaffected. The learning that was then in fashion, did not satisfy his understanding, nor could he perceive its use, save to wrangle pro and con about any thing. He was. desirous to dive into the nature of things, and not to be involved in a strife of hard words, and a maze of nice distinctions, and therefore by his own industry, and private study, he became even then master of that philosophy, which has now got such footing in the world; besides a singular proficiency he made in the several parts of mathematics, in history, and other human learning.

 

 But he was always careful to beware of any philosophy, or false knowledge, that was apt to have a bad influence on the mind, and debauch the spirit, and never suffered himself to be tainted with such; and there was nothing that more endeared any philosophical truths to him, than when they gave right apprehensions of GOD. His mind being always composed to a religious temper, he. even then made it his business by the frequent reading of the most pious books, and a happy conversation, sanctified by a constant devotion, to frame to himself, amidst the various opinions and distractions of Christendom, right apprehensions of religion, and accordingly to suit his practice so that even then religion was the matter of his serious and impartial choice, and not merely the prejudice of education. He used sometimes to write essays of morality, and occasional meditations; which, as they were singularly ingenious, so they breathed forth the devotions of his mind, and the seriousness of his spirit, and would well become a riper age.

 

 Such was his deportment and improvement for the few years he resided in the University. And, therefore, be no sooner came out of the University, but he was thought worthy to be a master, where he had so lately been a scholar. And even in this station, " T o him to live was CHRIST;" he was careful so to behave himself in his conversation, and in the exercises of that office, as to preserve his own conscience void of offence, and to serve the interests of Christianity, training up the youth in such principles of learning and goodness, as might make them most serviceable to Church and State.

 

 He was careful not to drive on little designs, or to maintain factions in the society, but studied always to compose them; and when it would not do, they were his regret, but he was sure not to make one of them. He always preserved his authority entire amongst the unruly youth, and would quickly compose their disorders, and yet gain their love and esteem, and knew well how to entertain them with freedom and kindness, and yet oblige them to that respect that becomes a scholar towards his master.

 

 He was careful to instruct the youth in the most intelligible and useful principles of human knowledge; and it deserves to be remembered, that he was the first in this corner of the land, (perhaps in the whole nation,) who taught the youth that philosophy which has now the preference by all the knowing world. He was careful to train them- up in the best principles of morality. And as he thus made human learning serviceable to the ends of religion, so he made it his. great endeavor to have their minds inspired with this. On the LORD's Day in the evening, he usually read some pious discourses to them, laying open the folly and heinousness of vice and impiety, and the excellency of religion; and such other considerations as might both instruct their minds, and gain upon their tempers; and he failed not to deal with each of them in private; those who were of bad inclinations he studied to reform, and in whom he saw any appearance of goodness, he was careful to cherish them. Thus he has made appear by his practice, that philosophy and religion are not enemies to one another, but that the sober use of our reason makes us more capable of the truths and graces of our religion.

 

 But GOD had designed him for the more immediate service of his Church, unto which he had been devoted from the womb; and, therefore, by the counsel of some serious persons, whose advices were of great weight with him, he was called forth to preach the Gospel, and a little after entered into holy orders, and was employed, as you - know, in the office of the ministry in the country; where, though his stay was so short, yet the proofs he gave both of his fitness, and zeal in that holy function, were singular: He found he had now snore obligations lying on him to piety, and as the ambassador of his blessed Master, he must be very tender of his honor: and therefore he was careful to shun- even all appearances of evil. He studied during his short stay, by catechism, to instruct his people with the greatest plainness and affection, in the right sense and knowledge of religion, and to show them the folly and unreasonableness of those pretences, whereby they encouraged themselves in a bad life. He endeavored to understand their tempers, and accordingly to apply himself to them; he was deeply sensible of the little sense of religion that generally appeared, and when he saw any spark of goodness, how strangely was he cheered with it; he more valued the humble innocence, and cheerful contentment of one poor woman in that place, than all the more goodly appearances of others; having oft in his mouth, *. He endeavored to bring them to a devout and constant attendance on the public worship, where he always went, and joined with them at the beginning of it. His sermons were always devout and serious and seasonable, and he endeavored to tit them to the capacities of the people, and he revived the use of Lectures, looking on it as the most edifying way, to have (as a great light of this nation used to say) long texts and short sermons.

 

 I come now to the last stage of his life, wherein it most eminently appeared, that " To him to live was CHRIST." GOD had designed him for a more universal service in his Church, and therefore, by the wise Providence of the ALMIGHTY, he is removed from a private charge in the country, to a more general one of training up the youth for the holy ministry. Both his natural, acquired, and moral endowments, made him be judged-by all worthy of his charge. His memory was singular, and though he loved more to study things than words, yet, for instance, in a few days' time, he learned to understand one of our western languages, and could read it in English with more readiness than those who have lived many years where it is spoken. His understanding was ready, clear, and piercing, and he could quickly see through things in civil affairs, as well as in matters of learning. He did not so much read books as think them, and, by a transient view, would quickly comprehend the design and marrow of them. He had not spent his whole time in reading, being sensible that it often served to dull, confuse, and prejudicate men's understandings, and make them of imperious and dictating tempers; and therefore he made a prudent mixture of moderate reading, and consulting the living as well as the dead, having a singular art of benefiting both himself and others by conversation and discourse; and he digested and improved all by retired meditations and fervent devotion; so that his learning seemed rather the issues of his own hind, and the inspiration of the ALMIGHTY, which teacheth knowledge.

 

 He employed two summers in going to a neighbor nation, in which he made it his business to converse with those who were of greatest reputation for learning and goodness, where, as he gained their singular esteem, so, by useful conversation, and a serious observation of tempers and things, he improved his mind and knowledge. But, indeed, we may look upon his excellent endowments, as the reward of the pious dispositions of his soul, and of the good designs he proposed to himself in all his studies and endeavors; and God knows, in the undertaking this office,' there was nothing he had more before his eyes than the service of JESUS CHRIST, and the good of his Church. He was deeply sensible of the great weight and importance of the holy ministry, and did much bewail the general failings in the exercise of it, how every man minded "his own things, and not the things of JESUS CHRIST." And therefore he made this the one great design of all his endeavors in that charge, the training up the youth for that holy function; and this was the great aim both of his public and private care of them.

 

 It was his great care, to make his private conversation with them as useful as his public; and by this indeed he hoped to do most good. They had always free access to him, and his counsels and advices were still suited to the dispositions he perceived in them; he could so modestly and prudently tell them their failings, as to make them perceive and amend them without being offended; he was careful to lend and direct them to the use of good books, and indeed one of the great ends of his buying so many was to serve them. Those who were of the most eminent endowments and best inclinations, he stirred up to serious thoughts of the ministry; he gave them the most undoubted proofs of his love and care of them, opened his heart freely to them, and learned their inclinations and studies; he directed them to the best means of bettering their heart, as well as informing their judgments; prayer, meditation, and frequent retirements; and made them sensible, that

 

self-will was the root of all our sin; and an entire resignation to the will of God, the very spring of all our duty; and directed them to frequent and constant acts of self, denial and resignation. And as he was thus careful of his charge, so also of maintaining that entire correspondence with, a 'rid' due respect that he owed towards his reverend colleague: and that entire and constant love and harmony between them, and that esteem they had for one another, was very singular and exemplary.

 

 Thus "to him to live was CHRIST." Thus faithfully and prudently did our dear friend manage his charge, in serving. the interest of his blessed Master; and we might have hoped confidently, ere long, that by their joint endeavors, through the blessing of the ALMIGHTY, we should have seen another face on our Church. But amidst all his pious designs, he is called by his great Master inn an hour that we thought not of, from his stewardship here, to a higher employment in the other world.

 

 The end of his life was no less CHRIST'S than the beginning and whole course of it: the time of his sickness was as cheerfully spent in suffering the will of GOD, as the former was in doing of it. He manifested the greatest meekness and cheerfulness of spirit through the whole course of it; he used not the least harsh expression, either to any of those that, waited on him, or concerning the present providence: he expressed a perfect indifferency as to life and death, and an entire resignation to the will of GOD. He found himself never more sensible of the vanity of this world, nor ever felt more ardent love to God, than at that time. He was wrapt in admiration of GOD’S goodness to him, and the little returns he said he had made to it; and acknowledged his own great unworthiness, and his humble confidence in the mercy of GOD, through the merits of his blessed SAVIOR. And thus meekly did he pass his sickness, and resign his spirit, without any trouble from the world, or great pain of body, or any anguish of mind; for, "mark the perfect man, and behold the upright, the end of that man is peace."

 

 He had been constant in his private prayers to GOD from his childhood, and that great secret of devotion which hee recommends in his book, was his frequent practice; and he sent up sometimes such aspirations of love, with such ardent sighs, and groanings; and heavings of his spirit, as perhaps unclogged his spirit, and made his soul take its flight so soon from this earthly tabernacle.

 

 And sure a soul so much inflamed with the love of GOD, could not be wanting in charity towards men; and indeed to this his very natural temper seemed to incline him. There was nothing of harshness in the disposition of his spirit, but it was full of sweetness and love, which appeared in his very air and countenance, and was apt to attract men's hearts at the first sight; and this happy disposition was hallowed and raised by the love of GOD into a holy charity. His soul was wide as the world, and his love and goodwill were universal, and every man the object of them. His prayers and good wishes were extended to all men, and all the harm he could do to his enemies (if there were any such universal haters of mankind as to do him bad offices was to pray for them the more earnestly to GOD. He did not confine his charity within a sect or party, but loved goodness wherever, he found it, and entertained no harsh thoughts of men, merely upon their differing from him in this or that opinion. He was grieved at the divisions and distractions of the Church, and that religion, the bond of love, should be made the bone of contention.

 

 What prudent methods would his sincere love to others prompt him to, to undeceive them in their errors! How meekly would he discourse with them about their differences, calmly showing the small importance of some things, not worth the contending for, and making appear the bad influence that other things had as to holiness and a good life, and yielding in others again that were not contrary to the designs of religion, making them sensible of the sincerity of his soul, and his hearty good-will to them. He was far from maintaining a difference, upon the account of stoutness of humour, or keeping up the reputation of a sect or party; being desirous we should be all united in the general religion of JESUS CHRIST, and studying to make friends, and unite the hearts of those who had been divided by names and parties: and thus, if at first he did not prevail over men's prejudices, yet he failed not to gain their hearts, and so, by degrees, made way for his seasonable discourses. And, O what holy charms and pious arts had he to catch men's souls, and to make them pursue their own happiness; a charity which he thought far superior to any that could be done for the body, (though he was eminent in that kind also,) and of which he would speak with the greatest concern. How many arts had he to make them good and happy! His love made him always as intent upon this, as the love of money will make the covetous man intent to add to his treasure. How would he take advantage from every thing, to make" all things work together for their good! He seemed to be the visible spring that put all good designs in motion, for bettering the state of our Church. He, was the genius that put life and spirit into the pious endeavors of those he conversed with. How careful was he to propagate every where right apprehensions of religion, and what a visible influence had he among us in this matter! What wise methods had he to make his friends sensible of their infirmities, by speaking to them of his own! and to stir them to seal and diligence in piety and good works, and to the use of the most effectual means for purifying their souls, by telling them instances of the piety of others of his acquaintance. He was careful even to make his ordinary conversation useful for this end, both in giving the example of an unaffected modesty and meekness, and dropping always something that might make them more in love with religion. The effects of his love and care of men's souls extended even to those who knew him not, and he obliged always his friends and acquaintance, as there was occasion to employ the interest_ of their friendship and familiarity with others, in persuading them to piety; and alluring them to the reading of good books, and such other means, as might serve both to enlighten and purify them; and when he heard of the good fruits of such designs, how much would he be cheered with it! His love and veneration for good men was singular and extraordinary: nothing be more delighted in than their conversation; and he could so well represent their piety and good life to others, as to make them enamored with it.

 

 His love and charity were eminent also in the bounty; of his alms, and the relief of the outward necessities of others. The first money be gained, being at the University, he was careful to lay by a portion for the poor, before he made any use of it for himself; devoting as it were the first-fruits to GOD: and this course he observed throughout the rest of his life; laying aside always a portion of his income for the relief of the necessitous. And as he was careful thus to provide for alms, so also to dispose of it aright: he "did not his alms to be seen of men; " many were revived by his bounty, who knew nothing of it. He chose out some fit persons both in city and country, who were acquainted with the necessities of poor, modest, honest house-keepers, to whom he frequently gave money to relieve their wants and these were sometimes honest persons of different persuasions, who were relieved in their straits they knew not by whom. Nor was his charity so exemplary only in the liberal dispensing of portions of his yearly incomes, but also in such a prudent disposition of what his pious father's care had provided for him in his last will, as might most tend to the public good and advantage.

 

 But among the other expressions of his love, his friendship surely deserves a grateful remembrance. How eminent an example was be of sincere and hearty friendship; this was the darling of his soul, and the delight of his spirit. He did not act it to serve little designs and private interests, but he was full of cordial love and affection, even like the love of JONATHAN. How freely would he open his heart, and unbosom his thoughts, and give faithful counsel to his friend! How dear were his interests to him, and how wisely would he manage them! If there was any worldly thing that was apt to create trouble to him, it was the bad success that befell them; and their happy events would so refresh his spirits, that it had even influence on his sickly-body, and would give it some greater measure of death. How readily would he forego his own interests to oblige his friend, and deny himself, even in those designs and inclinations for which usually we have a great concern, when once we are engaged in them. So far was he from desiring to engross the kindness of his friends, that he made it his great business to propagate true friendship, and make them friends to one another; and in this he studied to render it the most useful thing in the world, and to make it serve the great ends of religion. Those in whom he observed the spirit of true piety, or any likelihood of one's having influence on, and bettering the other, he endeavored to bring them into acquaintance, to endear them to each other, and to make their friendship useful for promoting true piety, both in themselves and others; and this perhaps is the most effectual means for recovering something of the ancient Christian spirit in the world. Such an holy combination (not to observe the vows of any particular order, or to divide from the rest of the world, but) to follow JESUS, to live according to his holy religion, and to persuade others to a sincere conformity thereunto, O how desirable was it! It was thus, methinks, that the SON of GOD did at first spread his religion in the world; it was thus that the zeal and piety of his first followers did continue it; and it is thus that we must expect to see the life and spirit of it breathe once again amongst us.

 

 I need not speak much of his great unconcernedness for this present world. He looked indeed always as a stranger and pilgrim in it, and was dead to it in heart and spirit long before his body had taken leave of it. Good GOD! what a deep sense had he of the meanness and vanity of this world's hurry and designs, which he used to say looked like the projects and scuffle of children and fools. In his very youth his heart was clear of any inclination to it, and he would even then say to his intimates, that, abstracting from the will of GOD, mere curiosity would make him long for another world, it being a tedious thing to see still the same dull play acted over again here. What little regard-had he to the getting or keeping of what the world calls riches! Never was he seen to have any project that tends that way; he could scarce expend any thoughts about his yearly incomes, but remitted still the care of that to others. How excellently had he learned his Master's lesson: " To take no thought what he should eat, or what he should drink, or wherewithal he should be clothed." Never any thing he was more unconcerned in than this; whatever was set before him he did eat of it, asking no questions for appetite's sake: his thoughts and spirit were never taken up with those actions of the animal life; even when he was about them, and while he supported nature, he scarce suffered his taste to have any complacency in them. He thought strange to see those who pretended to Christian temperance, exercise such a voluptuous pleasure in their meats, making them the subject of their table-talk, and, as if they owned their bellies for their gods, professing they loved such and such dishes with all their souls. -Alas! that the infirmity of human nature, by which we are leveled with the beasts, should become the matter of our vanity, instead of that humble and abasing sense we ought to have of ourselves.

 

 The purity of his life was observable from his very childhood; he was, never tinctured with the least appearances of those impurities which are the reproach of the Christian world. How great an example was he of Christian continence to all that knew him. His very air and conversation showed how much he was mortified to the world in this respect. He bad no small abhorrence of all discourses and actions that savored any thing of impurity, and could not endure those who were apt to wrest the, talk of men's ordinary discourse that way.

 

 As the pleasures and pomp of the world could never bewitch, so- the hardships and troubles of it did never overcome his spirit, but in all conditions his mind seemed always equal. When he lived in the country, the hardships and inconveniences he endured, were the common talk of all that knew him; his coarse fare, and hard lodging, and unwonted solitude, the extreme coldness of the season, and the comfortless shelter he had against it, did excite the compassion of others, but never lessened the quiet and contentedness of his own spirit; and he suffered them with as much patience as if he had been bred up from his infancy in the Turkish galleys. Any traverses that befell him in the circumstances of his life and designs, did never becloud the serenity of his mind; and he used to say in relation to such discontents, that as he blessed GOD he was not naturally melancholy, so he thought an acquired melancholy was scandalous in a Clergyman.

 

 And O what a profound humility did shine forth is his life and actions! The admiration of the perfections of the ALMIGHTY, had sunk him into truly mean thoughts of himself. All who had occasion to converse with him were sensible of the lowliness of his mind, and yet he scarce ever observed those little ceremonies or compliments which we oft times make use of to cover or counteract the pride of our spirits, or which it prompts us to traffic with, to purchase the esteem and regard of' others. He disdained not to converse with the meanest, and looked upon every man as his companion; and the exemplary regard he had to young children, was equally the expression of his humility and his love. How ready was he on all occasions to converse with them, taking a singular delight in their harmless innocence, and usually, after the great Master of love, affectionately embracing them and blessing them. And, such was the pious meekness of his soul towards others, that if at any time his natural temper raised any little commotion in his spirit, (which was scarce ever taken notice of after his entering into the holy function,) yet he quickly appeased it, and never suffered_ the sun to go down upon his wrath. He was never seen to boast of any of 'his performances, nor yet to use the more subtle fetch of vain-glory, in an elaborate undervaluing of them, that others might commend them; but the expressions of his mean thoughts of himself were always so natural, and so full of simplicity, that one might easily observe them to arise from the bottom of his soul, and all his actions and his conversation made appear the truth and sincerity of them. Though his piety and innocence were eminent in the eyes of all that knew him, yet he had no small sense of his own unworthiness, when he set himself in the light of GOD’s countenance, beheld his purity, and thought on his infinite goodness to him in JESUS CHRIST. O how deeply was he humbled under the sense of his sinfulness and ingratitude, and the little returns he had made to such undeserved goodness. When we are in a total darkness, we cannot discern one thing from another; and an ordinary light will discover to us the grosser lineaments, and more remarkable differences of things; but some beams darted in from the sun, will show us much impurity, where we thought all to have been pure and clean. And O, with what seriousness did this enlightened soul express the sense he had of the sinfulness of his nature, and the worthlessness of his person! Almost the very last words he spoke were to this purpose, uttered with an extraordinary devotion of spirit. After having witnessed his resignation to the will of GOD, and his humble hopes in his mercy: ' but,' says he, ' when you have the charity to remember me in your prayers, do not think me a better man than I am, but look upon me as indeed I am,-a most miserable sinner! a most miserable sinner!' O "if the righteous scarcely be saved, where shall the ungodly and the wicked appear "

 

 But I forbear to mention any farther the graces which shined forth in the life and spirit of our friend. The experience which many of you have had of them in his conversation, will furnish you with a better sense of them than all I can say.

 

Give me leave only to join in with your meditations, and to think with you on the lessons we may learn from the present dispensation, according to our different relations and circumstances.

 

 And now, good people, let us consider his example, and our early loss of him. O that we would once learn to be wise, and to live like Christians! You are all sensible what an eminent example he has given us; and, alas! what hinders that we should not be followers of him, even as he also was of JESUS How may we see in him all our little pretences and prejudices against piety dashed and confounded! Where is the man that will say, he tastes as much solid pleasure in his jollity and cups,-that his lusts and vices create in him as great a serenity of mind, afford him as much comfort, dispose him to as much patience and contentedness in any condition, as were always seen to be the reward and blessing of the innocence and goodness of his life And why should we turn off all serious thoughts to old age as if we were then only fit for GOD, when we were fit for nothing else! May not the piety of his youth shame us into a better mind, and more Christian lives For honorable age is not that which standeth in length of time, nor that is measured by number of years; but "wisdom is the grey hair unto men, and an unspotted life is old age."

 

 And O, what shall we say of that divine Providence which has taken this light from among us The ways of the LORD are wonderful, and his judgments are a great deep. One who was so great an example of piety, is quickly removed from us in his youth; and many who are the reproach of religion, are left to old age; whether to fill up the measure of their sins, or to lead them to repentance, GOD knows. He whom GOD had blessed with so much light to instruct us, and virtue and zeal to direct us,-who was so helpful to enlighten us by his sermons and discourses, and to edify us by his example, is suddenly snatched away from us. O that we may hear the rod, and him that has appointed it! When we make no use of GOD’s talents, (such are the instructions, and counsel, and -example of good men,) he takes them from us. Alas! What an ill account can we render of this! O that our present loss may have this influence upon us, that we may be truly sensible of GOD’s goodness in bestowing this blessing so long upon us; that we may adore his Providence in depriving us of it; and that the impressions he has left on our minds of his life and spirit, and the seed of the Gospel he has sown in our hearts, may by GOD’s grace yet bring forth fruit in us.

 

 And you, my friends, who were his more peculiar care, his children, of whom he travailed in birth until CHRIST should be formed in you, whom he was solicitous to have fitted for the service of JESUS, and the care of souls; alas, who can blame your tears, or withhold your grief "My father, my father, the chariot of Israel, and the horsemen thereof!" It is not possible for me to express the blessing you had in him: I know your own hearts are sensible of it beyond all I can say. O what a useful guide and director was lie! How dear were you to him! How unaffectedly humble and ingenuous _in his conversation! How wise and pious were his instructions! How much were his thoughts taken up about you, making them all serve for his great design of fitting you for the holy function! And how great and unspeakable is your loss! O let us adore and submit to the divine Providence. Search and try your hearts, and consider your ways, and reckon what fruit you have brought forth worthy of such a blessing; and whether you have not deserved the removal of that light, while you have been so little careful to be enlightened by his instructions, or warmed by his piety and zeal.

 

 And you, whom Providence has entrusted with the care and education of the youth, pardon me also to call to mind the example of our dear friend, while he made one of your society. You know you have the charge of the hopes of the next generation;, and that the welfare both of the Church and State, and their own good happiness, doth very much depend upon the right forming of their minds in their younger years. We are all made for eternity, and we cannot go about any thing aright, if our eye be not fixed upon its end, and if all subordinate ends have not a respect to the great end of our being. The holy calling has this for its immediate end; and next to it, yours has the 'nearst relation to it. We are set apart to declare the light which JESUS CHRIST has revealed from heaven, by which " he brought life and immortality to light through the Gospel; and you to clear up the remains of the light that is within us; and he that dwells in light inaccessible is the Fountain and Author of both. I doubt not but these and-such like considerations, engage you to make this your great view and design, to dispose the youth, both by your instructions and example, to a right sense of religion, and suitable apprehensions. of the Maker of the world, and the Redeemer of mankind, without which view, philosophy is altogether vain and impertinent.

 

 And now, my brethren, what shall we say, or whither shall we turn our thought! Alas! our loss is great and unspeakable. How much do we stand in need of such lights and examples! How weighty is our employment! What prudence and piety does it call for! How dangerous is the neglect or ill management of it! What need have we of such a monitor to shake off our sloth, and awe and instruct us by his example! 'Parishes are holy ships,' as one says, ' whose Curates are the pilots, and eternity the port they must guide them to. If it need so much art, and so long experience to sail upon the seas, what knowledge and prudence does it call for, to pass over happily the sea of this world, where tempests never cease! Alas I who can think without sensible grief, and bitter tears, that the helm of these vessels, which contain such precious wares, as cost no less than the blood of GOD, should be committed ordinarily to men of so little experience, that they are not only ignorant of the tempests, shelves, and banks of this terrible sea, but even have not the strength and industry to guide their own little vessel back to the road. But even when the pilots are able, who would not at last lose their courage, to see themselves sailing amidst so many hazards, and with so little success How many stupid ones fall out of the vessel! How many imprudent ones get out to sail apart in shallows! How many desperate ones throw themselves over, and abandon themselves to the fury of the waves! What disputes, and what trouble for the poor pilot! He must run on all sides to reach out his hand to those that fall; he must exhaust his lungs, in trying to call those that flee away; he must even frequently throw himself into the sea, to recover those whom the waves swallow up. If he watch riot, the fall of the first will be imputed to him; if he be silent, he will answer for the flight of the second; if he fear labor and travail, he will be accused of the other's despair; if, in a word, he want vigilance, strength, and courage, he will be guilty of as many bloodsheds as he lets souls perish.' This is a faint image of our condition. How may these thoughts fill us with astonishment and fear! What a risk do we run, while we are engaged in such a dangerous employment! What piety, and prudence, and vigilance, and courage does it call for! How strangely do our sloth and negligence infect one another, and lull us into carelessness, until the waves swallow us up! What need have we of some to call upon us, to mind us of our danger, to make us ashamed of our sloth, and to stir us up by their example! And what a blessing was our friend to us in this respect! How did he- inspire life and spirit in all good designs amongst us, and stir us up to- our duty by his public and private care, as far as his influences could reach, and by his example! How welll did he• answer the character of a good man, and a good Clergyman! His mind was stored with all sorts of knowledge; without vanity or contention; his piety was eminent, always accompanied with an unaffected humility; his spirit and disposition were ever peaceable; his love to. God, and men's souls, made him study the divine art of becoming all things to all men that he might save some; none was ever more mortified to covetousness or filthy lucre; he watched all occasions of doing good to men's souls, and would not let them slip. Never man was more apt to teach, being gentle to all men. Those that opposed themselves to the truth, or were overtaken in a fault, he endeavored to instruct and restore in the spirit of meek ness, avoiding foolish questions and strifes of words. And by walking in all good conscience before GOD and man, lie has among other things given a singular instance of preserving his person and his office from that contempt, which they say is so generally thrown upon our order.

 

 O that his life and example may be yet active among us, that we may be acted by the same spirit, not to mind our own things, but the things of JESUS CHRIST; that we may have pity on ourselves and this miserable Church; that the sense of our lamentable distractions, and the universal corruption of men's lives, may sink deep into our hearts! O that the love of JESUS, and the. care of souls, may inspire our hearts, and direct our studies, and enliven our sermons, and increase our vigilance, and guide our lives! " Save us, Loan, or else we perish."

 

 But whither would our passions drive us Shall we forget the Governor of the world, and who is " the LORD of life and death " We must not look on his removal as a fatal necessity, or a blind stroke of chance: no, no! the Author of the universe employs still the same power, and wisdom, and goodness, in ruling the world, that he did in making it; "in him we live, and move, and have our being: " his hand is in every thing that befalls us; all that strikes our senses, which we see, or hear, or know, or feel, within ourselves, and impute to other instruments, are really the effects of his power, and are ordered by him for great and wise ends: " a hair of our heads does not fall to the ground without his leave." This that has now befallen us, is a holy and indispensable effect of the Providence of GOD; he had not sent him into this world for a lasting temporal comfort unto us, but For the great and wise ends of his own glory, and of the world that is to come. Let us not look upon this accident in itself, but in God and in his will. Let us in humble silence adore the unsearchable depth of his secrets, bless the conduct of his Providence, and uniting our wills to the will of God, and sacrificing our natural passions unto it, let us walk-with him, in him, and for him, and what he hath willed in us, and for us, to all, eternity.

 

 And truly if we look upon our dear friend, and consider what he has been, and what he now is, and shall be to all eternity, it will make us yet the more sensible, how much we ought to resign ourselves to, and glorify the will of our heavenly FATHER, in his wise disposal of him. The life of a Christian is a continual sacrifice to God, crucifying our earthly affections, mortifying our sinful passions, and subduing our wills to his and this sacrifice is finished. and perfected by death; and the lives of men, and the accidents that befall them, ought to affect our spirits, according as they break off or advance in sacrificing their lives and hearts to GOD. How comfortable has his life been to us and to all good men- in this respect From the time he was given and devoted unto JESUS CH KIST in his baptism, how has he been fitted by- the grace of the HOLY SPIRIT, to offer up his life a continual sacrifice to God, restraining constantly the corruption. of his nature from breaking out, subduing every day his passions, purifying his affections, studying to do every thing in and for GOD, and endeavoring a continual resignation of his will to him; and in this, we must not regret his few years, and the shortness of his days, for with God, " one day is as a thousand years, and a thousand years as one day." Length of life is notto be measured by many revolutions of the heavens, but by the progress we have made in the great design for which we are sent into the world; and in this respect " he being sanctified in a little time, has Fulfilled a long time; " so that he has truly lived much in a few years, and died an old man at. eight and twenty. He has now finished the work that God had given him to do; he has accomplished the thing for which he was sent into the world; by death he has now perfected the sacrifice of himself, and the will of God, is Fulfilled in him. Whatever horror there may be in death to the natural man, however terrible it is to the impenitent, yet to the godly, to all that consider it in JESUS CHRIST, it is full of joy and comfort. He has- made the King of Terrors to become the object of the most ardent desires and wishes of his-own: for if to us '1 to live, be CHRIST," sure a to die is gain." I will not now launch into the boundless ocean, to speak of the unspeakable happiness of -the death of those whose life is CHRIST'S: but O, how may this, after the example of the ancient Christians, fill us with joy and comfort, in the well-grounded hopes of the happiness of our dear friend! Well may we think we hear him say, Weep not for me, but weep for yourselves; for " to me to die is gain." We live still in a world of sin and misery, of darkness and folly; we see nothing here but matter of tears and grief; we are among a crowd of people who are marching on to eternal misery, who know not butt the next step may bring them to their journey's end, and yet never think of any thing but filling their bellies, satisfying their lusts, or worrying one another by the way We have great difficulty to find the strait path to eternal life, and when we know it, and are entered, into it, the seeming pleasure of the by-paths, the temptations and examples of the throng about us, a rooted corruption within us, and a subtle enemy that watches us, are ready at every step to betray us, and to turn us aside into the paths that lead to destruction; and what a blessing is it to be freed from all these

 

 How happy is our friend, who enjoys now an absolute freedom from all the pains and troubles of this miserable world, who is out of the reach of all those temptations and snares, whose soul is unclogged from its earthly body, freed from its guilt, and cleansed from its corruption by the blood of JESUS, and put beyond the possibility of ever sinning or offending against its Maker; which now only begins to live, (the being born into this world being rather a death, and dying the beginning to live for ever,) being now all light, and life, and love, and motion, seeing and enjoying GOD, having its will wholly swallowed up in his, being as it were lost in him, and in the rapturous bliss of his love, joining in pure., and holy friendship with angels and archangels, and the spirits, of just men made perfect, in adoring our Maker and Redeemer; being enlarged in holy charity and ardent prayers for us poor mortals here below, and rejoicing over one sinner that re penteth; waiting for the redemption of the body, when this mortal shall put on immortality. Who can speak aright of that happiness which eye has not seen, nor ear heard, nor the heart of man conceived. O let us not bewail the absence of our friends with fruitless sighs and tears, nor "sorrow as- they that have no hope; " but let us always endeavor, after his example, so to live to CHRIST in this world, that our death may be the same gain to us; that with him and all the blessed spirits we may live in eternal friendship and love with the FATHER, the SON, and the HOLY GHOST, GOD over all, blessed for evermore. Amen.

 

 

 

SERMON 1:

 

THE SUPERIOR EXCELLENCY OF THE RIGHTEOUS.

 

Prov. 12: 26. The Righteous is more excellent than his Neighbor.

 

 HE who considereth the excellency and advantage of piety and religion, how conformable it is to the best principle of our nature, and how profitable to our interests, may justly be surprised at the bad entertainment it receives in the world, and easily conclude, that this must needs flow from some gross mistakes about it, and prejudices against it.

 

 Certainly all who are enemies to holiness have taken up false measures, and disadvantageous notions of it. The sensual person hateth it, as harsh and unpleasant, doing violence to his appetites, and looks on religion as a contrivance to rob him of the pleasures of this world, by proposing those of another. The politic wit slights it as foolish and imprudent; and though he acknowledge it a necessary instrument of government, yet he counts it a great' weakness to be further concerned in it than may be subservient to secular designs. Again, the gallants of our age despise it as a base and ignoble temper, unworthy of a high birth, and genteel education, proceeding from cowardly and superstitious fear, depressing the-mind, and rendering it incapable of high 'and aspiring thoughts. Hence they make it their business to pour contempt upon piety, and advance the reputation of those vicious courses which themselves have embraced: and because there are yet some left, who, by practicing and recommending virtue, oppose and condemn their practices, they study to avenge themselves on them by the persecution of their tongues, and all the scoffs and reproaches they can invent; which has proved a means most unhappily successful to. deter many weak minds from goodness, making them choose to be wicked, that they may not be laughed at.

 

 It is to discover thee grossness of this mistake, and expose the unreasonableness of these principles and practices; to vindicate the excellency of piety, and to recommend it to all truly generous souls, that we have made choice of this text; which tells us in plain terms, that, " The righteous is more excellent than his neighbor."

 

 None can be so little acquainted with the Scripture dialect, as not to know that though righteousness in its truest acceptation, importeth only the observation of those duties we owe our neighbor; yet it is usually taken more largely for piety and virtue in general; and good reason too, since there is no part of our duty but we owe as a debt to God; no exercise of religion but it is an act of justice; whence the clear importance of the text is, that whatever excellency other persons may pretend to, the pious and religious men.are the truly noble and generous persons in the world; as the Psalmist expresseth it, "The saints are the excellent ones in the earth."

 

 We shall not trouble you with any further explication of the words, which are so clear, or with any division of a proposition so simple, but shall illustrate and confirm the assertion, by producing such undoubted evidences of nobleness and excellency as are proper to godliness, and to those who practice it; where we have occasion to hint at such characters of a pious man, as, besides the general design, may perhaps serve to put us in mind of some parts of our duty which we are not so careful to observe, and which, therefore, may be useful even to those who have already embraced the practice of religion.

 

 Being to speak of the nobleness and excellency of religion, it may be expected we should say something of its origin, that being the whole of nobility which some understand and others pretend to: we might take occasion to discover the folly of glorying in the antiquity of an illustrious house, or the virtue of worthy ancestors, who perhaps, were they alive, would disown their degenerate progeny; but I shall not insist upon this, it is a vanity which has been chastised sufficiently even by heathen pens. Nay, we shall so far comply with the common sentiments off the world, as to acknowledge, that high birth, and liberal education, may contribute much to elevate the minds of men, and accustom them to great thoughts. But sure, whatever advantages any may pretend to by their birth, there are none to be preferred to the children of GOD, the blood-royal- of heaven, the brethren of CHRIST, of whom we say, " That as he is, so are they, each one resembling the Son of a King."

 

 If we trace the lines of earthly extraction, we shall find them all meet in one point, all terminate in dust and earth; but in the heraldry of heaven, we shall find a two-fold pedigree. Sin is the offspring of hell, and " wicked men are of their father, the Devil." On the other hand, holiness is the seed of GOD, and the saints have obtained to be " the sons of the Most High." And think not these are empty titles, to amuse the world; no, they are equally just and important: pious men are really " partakers of the divine nature," and shall obtain an inheritance which is entailed on that relation. Never were the qualities of a parent more really derived unto their children, than the image and similitude of the divine excellencies are stamped upon, the heaven-born souls; some beams of that eternal light are darted in upon them, and make them shine with an eminent splendour; and they are always aspiring to a nearer conformity with him, still breathing after a further communication of his HOLY SPIRIT, and daily finding the power thereof correcting the ruder deformities of their natures, and super-inducing the beautiful delineations of GOD’s image upon them, that any who observe them may perceive their relation to GOD, by the excellency of their department in the world.

 

 Having spoken of the righteous man's excellency, in regard of his birth and extraction, we proceed to consider his qualities and endowments, and shall begin with those of his understanding, his knowledge and wisdom.

 

 The wise man tells us, that " A man of understanding is of an excellent spirit." And sure if any man in the world is to be accounted of for knowledge, it is the pious man: his knowledge is conversant about the noblest objects; he contemplates that infinite Being, whose perfection can never enough be admired, but still affords new matter to astonish and delight him, to ravish his affections, to raise his wonder. He studies the law of GOD, " which maketh him wiser than all his teachers." As one has it; I It is deservedly accounted, an excellent piece of knowledge to understand the laws of the land, the customs of the country we live in; how much more to know the statutes of heaven, the eternal laws of righteousness, the will -of the universal Monarch, and the customs of that country where we hope to live for ever " And if he have a mind to the studies of nature and human science, he is best disposed for it, having his faculties cleared and his understanding heightened by divine contemplations.

 

 But his knowledge doth not rest in speculations, but directeth his practice and determineth his choice. And he is the - most prudent as well as the most knowing person. He knows how to secure his greatest interest, to provide for the longest life, to prefer solid treasures to gilded trifles, the soul to the body, eternity to a moment. He knoweth the temper of his own spirit; he can moderate his passions and over-rule his appetites; which certainly is- a far more important piece of wisdom, than to understand the intrigues of a State, to fathom the counsels of princes; to know the pulse of a people, or balance the interests of kingdoms. Yea, piety doth heighten and advance even moral prudence itself: both obliging and directing a man to a order his affairs with discretion; it maketh the simple wise;" and what was said by holy DAVID, and twice repeated by his wise Son, will hold good in every man's experience, -that, " The fear of the LORD is the beginning of wisdom." And thus much of the knowledge and wisdom wherein the righteous man excelleth his neighbor.

 

 We proceed to another of his endowments, the greatness of his mind, and his contempt of the world. We can never take better measures of a man's spirit, than from the things he delighteth in, and sets his heart upon, *, To be taken up with trifles, and concerned in little things, is an evidence of a weak mind: and so are all irreligious persons; their thoughts are confined to low and mean things, designs of scraping together money, or spending it in luxury, or of satisfying a passion, or pleasing a lust, of obtaining the favor of great ones, or the applause of the vulgar. The greatest happiness they aim at, is, to be a master of the country where they live, to dwell in stately houses, and to be backed with a train of attendants, to he softly, and fare deliciously, and such like attainments, which a wise man would think himself unhappy if he could not despise.

 

 But the pious person has his thoughts far above these painted vanities; his felicity is not patched up of so mean shreds: it is simple, and comprised in one chief good; his soul advanceth itself by rational passions towards the Author of its being, the Fountain of goodness and pleasure; " he has none in heaven but him, and there is none upon earth whom he desires beside him."

 

 The knowledge of nature has been reputed a good means to enlarge -the soul, and breed in it a contempt of earthly enjoyments: he that has accustomed himself to consider the vastness of the universe, and the small proportion which the point we live in bears to the rest of the world, may perhaps come to think less of the possessions of some acres, or of that fame which can at most spread itself through a small corner of this earth.

 

 Whatever be in this, sure I am, that the knowledge of GOD, and the frequent thoughts of heaven, are far more effectual to elevate and aggrandize the -mind. When once the soul is raised to a right apprehension of the divine perfections, and the foretastes of celestial bliss, how will this world, and all that is in it, vanish and disappear before his eyes With what holy disdain will he look down upon things, which are the highest objects of other men's desires All the splendor of courts, all the pageantry of greatness, will no more dazzle his eyes, than the faint lustre of a glow-worm will trouble the eagle after it has been beholding the sun. He is little concerned who obtained this dignity, or that fortune; who sits highest at table, or goes first out of the door: his thoughts are taken up with greater matters, how he shall please his Maker, and obtain an interest in that land of promise, some of the fruits whereof he has already tasted. And from thence arises that constant and equal frame of spirit, which the pious man's mind maintains in all the changes and vicissitudes of things, while he, who has not his spirit balanced with religious principles, is lifted up and cast down like a ship on the sea with every variation of fortune, and partakes of all the motions of this inferior world, whereunto his affections are fastened. And certainly, he must be far more happy and generous both, who sitteth loose to the world, and can, with the greatest calmness, possess his own soul, while all things without are in hurry and confusion. Private disasters cannot discompose him, nor public calamities reach him; he looks upon the troubles and combustions of the world, as men do on the ruin and desolation of cities wherein themselves have little interest, with no other concernment than that of pity, to see men trouble themselves and others to so little purpose. * is: if the world should shake, and the foundations of the earth be removed, yet would he rest secure in a full acquiescence to the will of God, and confident dependence on his Providence. " He shall not be afraid of evil tidings; his heart is fixed, trusting in the LORD."

 

 And this will lead us to another endowment, wherein the excellency of the righteous man doth appear, and that is, the heroic magnanimity and courage wherewith he is inspired, and which makes him confidently achieve the most difficult actions, and resolutely undergo the hardest sufferings that he is called to. For this see the Epistle to the Hebrews: " Through faith, some have subdued kingdoms," &c.; (chap. 11: 33;) this was their active courage "Others again were tortured," &c.; (ver. 35;) this was their passive courage, which in Christians is most eminent and useful. True valor doth more appear by suffering, than by doing; and, doubtless, this is the hardest trial of the two. Were it not for suffering hardships,the greatest coward in the world would be man enough for the highest enterprises. It is not so much the difficulty of great actions as the danger that attends them, which makes men fear to undertake them; so that to suffer cheerfully, must be the greatest proof of courage. And sure we may appeal to the world to produce such eminent instances of fortitude and resolution, as christian martyrs have shown under those torments which cannot he mentioned without horror: how often has their constancy amazed their bloody persecutors, and out-wearied the cruelties of their tormentors Nor was this patience by force; they might have saved themselves that trouble by throwing a little incense into the fire, or speaking a few blasphemous words; but well had they learned " not to fear those who can only kill the body." Nor were they borne out by an obstinate humor and perverse stoical wilfulness: they were neither stupid and insensible, nor proud and self-conceited: but their sufferings were undertaken with calmness, and sustained with moderation.

 

 Let heathen Rome boast of a REGULUS, a DECIUS, or some two or three more, stimulated by a desire of glory, who have devoted their life to the service of their county: but, alas! what is this to an infinite number, not only of men, but even of women and children, who have died for the profession of their faith, neither seeking nor expecting any praise from men And tell me, who among the Heathens did willingly endure the loss of reputation Nay, that was their idol, and they could not part with it; and certainly it is a great meanness of spirit to-be overawed with the fear of disgrace, and depend upon the thoughts of the people: true courage doth equally fortify the mind against all those evils, and will make a man hazard his honor, as well as other things, when occasion calls for it.

 

Now if the celebrated actions of the Heathens come short of true courage, what shall we say of the furious boldness of the Hectors of our age, who pretend to prowess and gallantry by far less reasonable methods When blinded with passion, and animated with wine, they are ready on half a quarrel, to hazard their own and their neighbor's life and soul too in a duel: yea, they will not stand to brave heaven itself, and to provoke the Almighty by their horrid oaths and blasphemies: and one should think that these must needs be the most valiant people in the world; if they are not afraid of the ALMIGHTY, sure nothing else should fright them. And yet you shall find these very persons, when cast on a bed by sickness, or brought to the scaffold by justice, to betray a miserable faintness and pusillanimity; they are forced now to think on the terrors of death, and the more terrible consequences of it; and their counterfeit courage being destitute of those props which formerly sustained it, doth now discover its weakness. Nor is it any wonder; for what should make a man willingly leave this world, unless he expected a more happy condition in another Certainly there is nothing can fortify the soul with a true and manly courage, but a confidence in GOD, and hopes of future blessedness. "The wicked flee when no man pursueth, but the righteous is bold as a lion;" and from that, is accounted "more excellent than his neighbor."

 

 From courage and magnanimity, we pass to that which is the genuine consequent of it, the liberty and freedom of the righteous person. Liberty is a privilege so highly rated by all men, that many run the greatest hazards for the very name of it; but there are few that enjoy it. I shall not speak of those fetters of ceremony and chains of state, wherewith' great men are tied, which makes their actions constrained, and their converse uneasy; this- is more to be pitied than blamed. But irreligious persons are under a far more' shameful bondage.; they are slaves to their own lusts, and suffer the violence and tyranny of their irregular appetites: this is frequently talked of, but seldom considered or believed; and therefore, it will not be amiss to bring an instance or two for the illustration of it.

 

 Observe a passionate man, and you shall find him frequently transported and overpowered by his anger, and carried to those extremities, of which a little time makes him ashamed; and he becomes as much displeased with himself, as formerly he was with his adversary: and yet on the next occasion, he will obey that same passion which he has condemned.

 

 What a drudge is a covetous man to his riches, which take up his thoughts all the day long, and break his sleep in the night. How must the ambitious man fawn and flatter, and cross, his very humor with hopes to satisfy it; stoop to the. ground that he may aspire, courting and caressing those whom he- hates; which, doubtless, is done with great violence and constraint.

 

 The drunkard when he awakes, and has slept out his cups, and finds his head aching, his stomach qualmish, and perhaps his purse empty; and reflects on the folly and unhandsome expressions or actions he may have fallen into in his drink; how will he condemn himself for that excess! What promises and resolutions of future sobriety! And yet on the next occasion, the poor slave shall be dragged away by those whom he must call his friends; and thank them who put that abuse upon him, which a wise and sober man will rather die than suffer.

 

 Further, the luxurious would fair preserve or recover his health; and to this end, finds it requisite 'to keep a temperate diet; no, but he must not, he is present at a feast, and his superior appetite calls for a large measure of delicious fare, and his palate must be pleased, though the whole body suffer for it; or he has met with a, lewd woman, and though his whole bones should rot, "and a -dart strike through his liver," yet must he obey the command of his lusts: u he goeth after her straightway, as the ox goeth to the slaughter, or as a fool to the correction of the stocks."

 

 Now there can be no greater evidence of slavery and bondage, than thus to do what themselves know to be prejudicial. It were easy to illustrate this bondage of the soul, in all the other instances of vice and impiety; and certainly what ST. PETER says of some false teachers, may be well applied to all wicked persons: " While they promise freedom, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought into bondage."

 

 But the religious person has broken these fetters, cast off the yoke of SATAN, and become the freeman of the LORD. It is religion that restores freedom to the soul, which philosophy did pretend to; it is that which doth sway and moderate all those blind passions and impetuous affections which hinder a man from the possession and enjoyment of himself, and makes him master of his own thoughts, motions, and desires, that he may do with freedom what he judgeth most honest and convenient. And thus " the righteous excelleth his neighbor," as much as a freeman doth the basest slave.

 

 Another particular wherein the nobleness and excellency of religion does appear, is in a charitable and benign temper. There is no greater evidence of a base and narrow soul, than for a man to have all his thoughts taken up about private and selfish interest; and so, if they be well, not to care what becometh of the rest of the world. On the other hand, an extensive charity and kindness, as it is. the one half of our religion, so it is an eminent point of generosity. Now, "the righteous is gracious, and full of compassion, he showeth favor and lendeth; " and makes it his work to serve mankind as much as he is able. His bounty is not confined to his kindred and relations, to those of his own party and mode of religion; this were but a disguised kind of self-love; it is enough to him that they are Christians; or if not, yet are they men, and therefore deserve our pity, but not our hatred or neglect, because of their errors. It is true, he carries a special kindness for those in whom he discovers a principle of virtue; in those "excellent ones" is all his delight; but then he Both not take his measure so much from their judgment and opinions, as from the integrity of their life.

 

 His charity doth not express itself in one particular instance, as that of giving alms, but is vented as many ways as the variety of occasions calls for, and his power can reach to. He assisteth the poor with his money, the ignorant with his counsel, the afflicted with comfort, the sick with the best of his skill; and all with his blessings and prayers. If he cannot build hospitals, yet he will' study to persuade those who can; if he has no money to redeem captives, yet he will employ his interest in the court of heaven for their deliverance; though he cannot recover a dying child to the afflicted parents, yet will he endeavor to persuade them to submission and resignation, which will render them more happy; and will go hard but he will find some way either to benefit or oblige every man with whom he converseth. Let no man upbraid us with the contrary practices of many high pretenders to religion, who are selfish and churlish persons. We are not to defend the actions of all who would be thought godly; nor must you take your measures of piety from what you observe in them; but look through the Gospel, and you shall find charity and bounty so passionately recommended, and so indispensably required, -that you may easily conclude there are no Christians in earnest, but those who practice it. Yea, so peculiar is this benign temper to holy and religious persons, that nothing but a faint resemblance and false imitation are to be found else where in the world; other men's seeming bounty is always marred by the base principle it proceeds from, and the selfish end it tends to. The Apostle has told us, " that a man may give all his goods to feed the poor, and yet want charity," and all these expenses shall '1 profit him nothing." Importunity may perhaps wring something out of his pocket, or desire to be delivered from the trouble of a miserable spectacle; but vanity and desire of applause have usually the greatest interest in his distributions. This made the hypocrites of old proclaim their alms with trumpets; and this makes their successors in our times delight to have their good works of this kind recorded to the greatest advantage, that posterity may read them on walls and public registers.

 

 To the same principle mast we refer what in the world passeth for a very considerable instance of generosity, the keeping a great house, and well-furnished table, which nevertheless is more ordinarily the effect of pride and vain glory, than of humility or hospitality. It is a part of their splendour and state, and they deck their tables for the same end that they put on fine clothes,-to be talked of and admired in the world. You may guess it by the persons whom they entertain; who are usually such as need least of their charity, and for whom they have many times as little kindness as an innkeeper for his guests; nor are they less mercenary than he: the one sells his meat for money, the other for praise. Far more generous is the practice of the pious man, who, as he chooseth most to benefit those who can make him no recompence, so he doth not trouble the world with, the noise of his charity; yea, "his left hand knoweth not what his right hand bestoweth; " and that which doth most endear his bounty, is the love and affection whence it proceeds.

 

 We shall name but one instance more wherein "the righteous man excelleth his neighbor; " and that is, his venerable temperance and purity. He has risen above the vaporous sphere of sensual pleasure, which darkeneth and debaseth the mind, which sullies its lustre, and abates its native vigor; while profane persons, wallowing in impure lusts, sink themselves below the condition of men. Can there be any spark of generosity, any degree of excellency in him who makes his belly his god, or places his felicity in the embraces of a strumpet We spoke before of the slavery, we speak now of the deformity, of those sins; and shall add, that one of the most shameful and miserable spectacles in the world, is to see a man, born to the use of reason, and perhaps to an eminent fortune, drink away his religion, his reason, his sense; and so expose himself to the pity of wise men, the contempt of his own servants, the derision of his children and fools, to every danger, and to every snare; and that this must pass in the eyes of many for a piece of gallantry, and necessary accomplishment of a gentleman.

 

 Good GOD! how are the minds of men poisoned with perverse notions! What unreasonable measures do they take of things! We may expect next they shall commend theft, and make harangues to the praise of parricide; for they are daily advancing in the boldness of their impieties, and with confidence avowing them. Other ages have practised wickedness, but to ours is reserved the impudence to glory in it. But would men open their eyes, and give way to the sentiments of their own minds, they would soon alter their maxims, and discover the miserable deformity of vice, and the amiable beauty and majesty of religion; that it doth at once adorn and advance the human nature, and has in it every thing generous and noble, cheerful and spiritual, free and ingenuous; in a word, that " the righteous is more excellent than his neighbor."

 

 Before we proceed, it will be necessary to take off some objections that arise against the nobleness and excellency of religion. And the first is, That it enjoineth lowliness and humility, which men ordinarily look upon as an abject and base disposition. ' What!' will they say, ' can ever that man aspire to any thing that is excellent, whose principles oblige him to. he low and grovel on the ground; who thinks nothing of himself, and is content that all the world think nothing of him Is this a disposition fit for any but those whom cross fortune obliges to stiffer miseries and affronts'

 

 Such are men's thoughts of humility, which GOD loves so much, that we may say He sent his own SON from heaven to teach and recommend it. But if we ponder the matter, we find that arrogance and pride are the issues- of base and silly minds-; a giddiness incident to those who are raised suddenly to unaccustomed height nor is there any vice that doth more palpably defeat its own design, depriving a man of that honor and reputation, which it makes him aim at.

 

 On the other hand, we shall find humility no silly and sneaking quality, but the greatest sublimity of. mind, and the only way to true honor: u Before 'destruction the heart of man is haughty, and before honor is humility." Lowliness is the endowment of high-born and well-educated souls, who are acquainted with the knowledge of excellent things, and therefore do not dote upon trifles, or admire little things merely because they are their own. They have no such high opinion of riches, beauty, strength, or other the like advantages, as to value themselves for them, or to despise those who want them; but they study to surmount themselves, and all the little attainments they have hitherto reached, and are still aspiring to higher and more noble. things. And it is worth our notice, that the most deep and pure humility doth not so much arise from the consideration of our faults and defects, (though that also may have its own place,) as from a calm contemplation of the divine perfections. By reflecting an ourselves, we may discover something of our own sinfulness and misery, and thereby be filled with a kind of boisterous and turbulent grief and indignation; but by fixing our eyes on the infinite greatness and holiness of Clop, wee are most fully convinced of our own meanness; this will sink us to the very bottom of our being, and make us appear as nothing in our own sight, when beheld from so great a height. And this is really the greatest elevation of the soul, and there is nothing in the world so noble and excellent as the sublimity-of Bumble minds.

 

 Another objection against the excellency of a religious temper, is, That the love of enemies and pardon of injuries which it includeth, are utterly inconsistent' with the principles of honor.

 

 Now, though it be highly unreasonable to examine, the laws of our SAVIOR by such -rules as this, yet we shall consider the matter a little. Nor shall we seek to elude or qualify this precept, as some men do, by such glosses and evasions, as may suit with their own practices; nay, we shall freely profess that there is no salvation without the observation. A man had even as well abandon Christianity, and renounce his baptism, as obstinately refuse to obey it. But if we have any value for the judgment of' the wisest man and a great King, he will tell us, that a it is the honor of a man to cease from strife," and he that is slow to wrath is of great understanding." The meek and holy person liveth above the reach of petty injuries, and blunts the edge of the greatest by his patience and constancy, and has compassion towards those who offend him;-being more sorry for the prejudice they do themselves, than for that which they intended him. And let all the world judge, whether it be more generous to pity and love even those who hate us, and to pardon the greatest offences, than to quarrel on every petty occasion, and make men fear our passion, hate our humor, and abandon our society. So that what is here brought as an objection against religion, might with reason have been brought as an instance of its nobleness.

 

 Having thus illustrated and confirmed what is asserted in the text, that "the righteous is more excellent than his neighbour," let us improve it in a check to that profane and atheistical spirit of drollery and scoffing at religion, which has jot abroad in the world. Alas! Do men consider what it is which they make` the-butt of their scoffs and reproaches Have they nothing else to exercise their wit and vent their jests upon, but that which is the most noble and excellent thing in the world What design can they propose to themselves by this kind of impiety 2 Would they have religion banished from the face of the earth, and forced to retire for shame What a goodly world should we then have of it! What a fine harmony and order of things! Certainly the earth would then become a kind of hell with tumults and seditions, rapines and murders, secret malice and open frauds, by every vice and every calamity.

 

 It is only some little remainders of piety and virtue in the world that keep it in any tolerable condition, or make it possible to be inhabited. And must not these be wretched persons, and enemies to mankind, who do what they can to reduce the world to such a miserable condition But let, them do what they will, they but 11 kick against the pricks." Religion has so much native lustre and beauty, that notwithstanding all the dirt they study to cast upon it, all the melancholy and deformed shapes they dress it in, it will attract the eyes and admiration of all sober and ingenuous persons; and while these men study to make it ridiculous, they shall but make them. selves so. And O that they would consider how dear they are to pay for those dull and insipid jests, wherewith they persecute religion, and those who practice or recommend it! What thoughts they are likely to have of them, when sickness shall arrest, or death threaten them; when the Physicians have forsaken them, and the poor despised Minister is called in; and they expect comfort from him they were wont to mock; and perhaps it is little he can afford them. " O that they were wise, and understood this; that they would consider their latter end! "

 

 There are others who have not yet arrived to this height of profaneness, to laugh at all religion, but vent their malice at those who are more conscientious and severe than themselves, under presumption they are hypocrites and dissemblers. But, besides that in this they may be guilty of a great deal of uncharitableness, it is to be suspected that they bear some secret dislike to piety itself, and hate hypocrisy more for its resemblance of that, than for its own viciousness; otherwise, whence comes it that they do not express the same animosity against other vices

 

 Hither also may we refer those expressions which sometimes drop from persons not utterly debauched, but which yet are blasphemous and profane: That this man is too holy, and that man too religious; as if it were possible to exceed in these things. What! can a man approach too near to God Can he be too like his Maker Is it possible to be over-perfect, or over-happy I confess a man may over-act some part of his religion, and be too much in some particular exercises of it, neglecting other as necessary duties. But this is not an excess of piety, but a defect of discretion; and reason would teach us rather to pardon men's infirmities for their pious inclinations, than to blame piety for their infirmities.

 

 Let me therefore entreat you all, especially those whose birth and fortune render them more conspicuous in the world, to countenance holiness, which you see is so excellent; and beware that you do not contribute to that deluge of wickedness that overfloweth the earth, by scoffing at the most serious things in the world. And if I obtain this, I shall make bold to beg one thing more; but it is in your own favors: That you would abandon every kind of impiety in your practice, since in it every vile ruffian may vie and contend with you. In other cases you forsake modes and customs when they become common: wickedness is now the most vulgar thing in the world. Shift, I beseech you, the fashion, and embrace piety and virtue, wherein none but excellent persons shall rival you. Learn to adore your Maker, and think it not below you to stand in awe of Him who can rend the heavens, and make the foundations of the earth shake; who needs but to withdraw his mercies to make you miserable, or his assistance' to reduce you to nothing. Study to ennoble your souls with knowledge and true wisdom; with an eminent greatness of mind and contempt of the world, a great liberty and freedom of spirit, an undaunted magnanimity and courage, an extensive charity and goodness, a venerable temperance and purity, an amiable meekness and humility; so shall you render yourselves honorable, " and more excellent than your neighbor" in this world, and be " partakers of immortal honor and glory" in the world to come. Amen.

 

 

 

SERMON 2:

 

THE INDISPENSABLE DUTY OF LOVING OUR ENEMIES.

 

 LUKE 6: 27.

 

But I say unto you which hear, Love your enemies.

 

 WHILE we travel through the wilderness of this world, much of the comfort of our pilgrimage depends on the good correspondence and mutual services and endearments of our, fellow-travellers: therefore our blessed SAVIOR, whose precepts are all intended for perfection and felicity, fitted to procure to us both the good things of this world, and that which is to come, has taken especial care to unite the minds of men in the strictest bonds of friendship and love: he has been at great pains by his precepts, and by his example, by earnest persuasions and powerful motives, to smooth our rugged humours, and calm our passions, and take off the roughness from our natures, which hinders us from joining together. Now were we to converse with none but such as are Christians in earnest, we should find it no hard matter, to live in concord and love; we should meet with no occasion of quarrel and contention, and should only be obliged to love our friends, because all men would be such. But well did our SAVIOR know, that his part was to be but small in the world, that many would oppose the profession, and many more would neb lect the practice of that religion which- he taught; and that his followers, besides common-injuries incident to others, were to meet with much enmity and hatred for their Master's sake: and therefore, that amidst all these storms, they might maintain that constant serene tranquility, that. amiable sweetness and benignity of spirit, without which they could neither be like him, nor happy in themselves; he was pleased to enjoin such an ardent affection towards all men, as no neglect can cool, no injury can extinguish. To love those who have obliged us, is that which nature might, teach, and wicked men practise; to favor those who have never wronged us, is but a piece of common humanity: but our religion requires us to extend our kindness even to those who have injured and abused us, and who continue to do and wish us mischief, and that we never design any other revenue against our most bitter and inveterate enemies, than to wish them well, and do them all the good we can, whether they will or not; for unto "those that hear him," Our SAVIOR says, " Love your enemies."

 

 But, alas! How little is this minded by the greater part of those who call themselves Christians: other precepts are broken and slighted, but this industriously baffled and discredited by us. In other cases we acknowledge our fault, but study to excuse it by the frailty of our nature, or violence of a temptation: (We are all sinners, it is a fault indeed, but who can help it) Now though these excuses, GOD knows, are very frivolous, and will be of no force in the great day of accounts, yet they imply something, of modesty, and men may repent and forsake what they already condemn; but in the instance of loving enemies, many are so bold, that instead of obeying, they quarrel with the law as impossible or unjust, passing sentence upon that by which themselves must be judged, How unreasonable is it (say they) that we should "love those that hate us, " Can cold snow produce heat, or enmity beget affection Must we be insensible of the injuries we meet with Or reward him that offers them Must we dissolve the principles of our nature, and cease to be men, that we may become Christians

 

 These, and such like, are either the expressions or thoughts of too many among us, and either CHRIST must come down in his offers, and remit somewhat of the rigor of his Jaws, or else all the promises of the Gospel, all the pleasures 'of the other world shall not engage him to his obedience. They will rather choose to burn in eternal flames of discord, than live at peace with those that have wronged them.

 

 It can, therefore, never be unseasonable to press a duty so very necessary, yet so much neglected: the text I have chosen for this purpose is very plain and clear: "Love your enemies: " But because many strain the precept to some such sense as may suit with their own practice, we shall first search into the importance of it, and then persuade you to perform it. The full meaning of the precept will appear, if we consider,

 

1. Who they are whom we are commanded to love. And,

 

2. Wherein the love we owe them does consist.

 

 The persons whom we are commanded to love are called our " enemies; " and lest we should mistake them, they are clearly described in the following words: the fountain of their enmity is within;- they are those " who hate us," who envy our happiness, who wish our misery, and abhor our persons and society. But were this fire kept within their breast, though it might scorch themselves, it could not prejudice us; but "out of the abundance of the heart the mouth speaketh: " their malice sharpens their tongues. They are farther described, as those that "curse us; " they vent their wrath in oaths and imprecations, secret calumnies and open reproaches: nor are their bands always bound up, they " use us despitefully," and procure us mischief.

 

 Now, if our love be extended to all these, we shall hardly find any whom we dare exclude. Of our private enemies there can be no question, but what shall be said of the enemies of our country, and of our religion

 

 First, for the enemies of our country, I see no warrant to exclude them from our charity: we may indeed lawfully oppose their violent invasion, and defend our rights with the sword, under the banner of the public magistrate; but all this may be done with as little malice and hatred, as a Judge may punish a malefactor: the General may be as, so void of passion as a LORD Chief Justice, and the soldier as the executioner. But charity will oblige a Prince never to have recourse to the sword, till all other remedies fail; to blunt the edge of war by sparing as much as may be the shedding of innocent blood, with all other barbarities that use to accompany it, and to accept. of any reasonable capitulation.

 

 We come, next, to the enemies of our religion: and indeed there are many who are so far from thinking them to be among the number of those whom they are obliged to love, that they look upon it as a part of their duty to hate them: their zeal is continually venting itself in fierce invectives against Antichrist, and every thing they are pleased to call Antichristian and they are ready to apply all the prophecies and imprecations of the Old Testament in their very prayers against those that differ from them; and ordinarily the animosities are greatest where the differences are least; and one party of a reformed Church shall be more incensed against another, than either against the superstition and tyranny of Rome, or the carnality of the Mahometan faith: yea, perhaps, you may find some who agree in, and only differ in several ways of expressing, the same thing, and yet can scarce look on one another without displeasure and aversion. But, alas! how much do these men disparage that religion for which they appear so zealous! How much do they mistake the spirit of Christianity! Are the persons whom they hate, greater enemies to, religion, than those who persecuted the Apostles and martyrs fbr professing it And yet these were the persons whom our SAVIOR' commanded his disciples to love, and himself did pray for those that crucified him: and severely checked the disciples, when, by a precedent brought from the Old Testament, they would have called for fire from heaven on those that would not receive them, telling them, they knew not what spirit they were of; " 1: e., they did not consider by what spirit they were prompted to such cruel -inclinations; or, as others explain it, they did not yet understand the temper and genius- of Christianity, which is"-pure and peaceable, gentle and meek, full of sweetness, and full of love." If men would impartially examine their hatred and animosities against the enemies of their religion, I fear they would find them proceed from a principle which themselves would not willingly own. Pride and self-conceit will make a man disdain those of a different persuasion, and think it a disparagement to his judgment, that any should differ from it. Mere nature and self-love will make a -man hate those-who oppose the in-' terest of that party which himself has espoused. Hence men are many tithes more displeased at some small mistakes in judgment, than the greatest immoralities in practice; yea, perhaps. they will find a secret pleasure in hearing or reporting the faults or scandals of their adversaries. Certainly the power of religion rightly prevailing in the soul, would mould us into another temper: it would teach, us to love, and pity, and pray for the person, as well as hate and condemn the errors they are supposed to espouse: it would make us wish their conversion, rather than their confusion, and be more desirous that GOD would fit them for another world, than that he would take them out of this. We may indeed wish the disappointment of their wicked purposes; for this is charity to them, to keep them from being the unhappy instruments of mischief in the world; but he that can wish plagues and ruin to their persons, and delights in their sins, or in their misery, has more of the devil than the Christian.

 

 Thus you have seen who those enemies are to whom our charity must be extended. It follows to be considered what is the nature of the love we owe them. I shall not now spend your time in any nice or curious speculations about the nature of this master-passion. " It is the prime affection' of the soul, which gives measures to ail the rest; every man's hatred, grief, and joy, depending upon and flowing from his love. I shall now only observe, that there is a sensible kind of love, a certain tenderness and melting affection implanted in us by nature towards our nearest relations, on purpose to engage us to those peculiar services we owe them; and there is an intimacy and delightful union betwixt friends, arising from especial sympathy of humors: these are not always at our command, nor are we obliged to love either strangers or enemies at this rate. It is not to be expected, that at first sight of a person, who has nothing singularly taking, we should find such a special kindness and tenderness for him in our hearts; much less can fondness and passionate affection proceed from the sense of any harm received from him. The command in the text does not amount to this; (though there be a great advantage in a tender and affectionate disposition, both to secure and facilitate our duty;) but we are certainly obliged to such a sincere and cordial good-will to all men, as will incline us to perform all the good offices we can even to those who have offended us. But the nature and measures of this love will more fully appear, if we consider what it does exclude, and what it does imply.

 

 First, then, it excludes all harsh thoughts and groundless suspicions. The Apostle tells us, " that charity thinketh no evil; that it hopeth all things, believeth all things." To entertain with pleasure every bad report of those who have offended us, and to put the worst construction on their doubtful actions, is both a clear evidence of our hatred, and an unhappy method to continue it. Were once the love we recommend seated in the soul, it would soon cast out those restless jealousies, sour suspicions, harsh surmises, and embittered thoughts; and display itself in a more candid and gentle disposition, in fair glosses, and friendly censures, in a favorable extenuation of greater faults, and covering of lesser: it would make a man interpret all things in the best meaning they are capable of, and choose rather to be mistaken to his prejudice by a too favorable opinion, than to his neighbor's by a groundless jealousy; and even in this sense it maybe, that " charity covereth a multitude of sins."

 

 Again: The love which we owe to enemies excludes all immoderate anger: it "suffereth long, and is not easily provoked; endureth all things." Our SAVIOR tells us, that “whoso is angry with his brother, without a cause, shall be in danger of the judgment;" and if his anger exceed the cause, he is equally guilty. All anger is not vicious: we may be angry, and yet not sin. This passion, as all others implanted in us by GOD, is innocent when kept within its due bounds: it has its proper office in the mind, as the spleen in the body; but its excess swells into a disease. To make it- allowable, it must not exceed the value of the cause, nor the proportion of the circumstances: it must be toward the sin, not toward the sinner; and further, it must not be lasting; we must not let the sun set upon our anger. The same passion which was innocent in its first rise, may become vicious and criminal by its continuance. " Anger" may kindle in the breast of a wise man, but "rests" only " in the bosom of a fool; " and this will lead us to a third thing, which the precept in our text condemns.

 

 The love of enemies here commanded excludes all malice and rancor proceeding from the memory and resentment of injuries. Certainly there is nothing more contrary to charity, than a peevish ruminating and poring on the offences we have met with; and their memories are very ill employed, who seldom remember a courtesy, or forget a wrong. It is ordinary for some, who dare not profess intentions of revenge, to express their resentment in some such threatening as this: That they will forgive an injury, but never forget it. I hope they do not mean they will pass it at this time, and revenge it afterward this would but make the sin the greater by being more deliberate. Is it then, that they intend them no harm, but will cease to do them good This is a lame and imperfect charity, expressly contradictory to the precept in the text, enjoining us "to bless them that curse us, to do good to them that hate us, and to pray for them that despite. fully use us." Nor must we expect the blessing of God, if this be all we allow to others: " for with what measure we mete, it shall be measured to us again." There is but one way we may lawfully remember an injury; and that is, so as to be more cautious in trusting one who has deceived us, or exposing ourselves to the power ofhini who has wronged us: in this case religion does allow and direct us to join the serpent's wisdom with the dove's innocency. But then, I am sure, it is neither necessary nor fit, to threaten those who have wronged us, with our resolulutions to remember the injury: we may be as cautious as we please without it; and those threats do nothing but rankle and displease our adversary, which ought to be no part of a Christian's design. A meek and charitable person will be loath to have his memory infested, and his thoughts soured with resentment of wrongs; and if' they occur to his mind, he will make no other use of them, than to put himself' on his guard; unless from thence he take occasion to benefit and oblige the person who has offended him, and, as our text expressly- directs, to "do him good, to bless and pray for him."

 

 Again: This precept excludes the taking or procuring any revenge. By revenge, we mean such an evil done to our adversary, as brings no real reparation to ourselves for certainly it is not unlawful to seek the reparation of our own right by an authorized judge; nor yet to provide for the public security by the punishment of offenders, unless some special circumstance makes it so. This may many times be done without prejudice or hatred, yea, with great kindness and compassion towards the offender. But if we have any love to our adversaries, we shall be really afflicted with the evil that befalls them, and therefore will never willingly procure ourselves that trouble by inflicting it on them. It is an evidence of a wicked and malicious humor, to please ourselves in the misery of another. Whatever latitude the Jews either had or pretended to, it is not lawful for us to desire "eye for eye, or tooth for tooth;" unless we could say, that his eye would serve our

 

head, or his hand fit our aim.

 

 From hence we may judge what- is to be thought of those, who are ready to revenge the smallest injury, even an uncivil expression, with the death of the offender; never being satisfied till they have ventured two lives, and as many -souls in the combat: a thing which should not be named amongst Christians, but with the same detestation we have against the vilest actions; for whatever colors it may be painted with, it is really nothing else than a more specious kind of murder. Nor does it differ from the basest assassination, save only in this, with the wickedness of attempting another's life, it joins the rashness and folly of exposing our own.

 

 Lastly, The love which we owe our enemies, excludes all scornful contempt and neglect of them; which I mark the rather, because some think they have sufficiently obeyed the precept, if they overlooked an injury, as thinking the person below their revenge. Meanwhile, their corrupt nature relishes as much pleasure in the scorn and disdain of their enemies, as it could in the revenge of the injury; their wicked humours are not starved, but-only change their diet. Of this nature was the answer of the Philosopher, to some who provoked him to revenge, ' if an ass kick me, shall I kick him again " This is but a lame and misshapen charity; it has more of pride than goodness: we should learn of the holy JESUS, who was not only " meek but lowly: “ we should contemn the injury, and pity the weakness, but should not disdain or despise the persons of our enemies. " Charity wanteth not herself, is not puffed up, doth not behave herself unseemly."

 

 Having thus discovered those things which are inconsistent with charity, and excluded by the love of enemies, it remains that we show what it does import and require.

 

 First, then, it imports an inward kindness and affection, which if it does not amount to that tenderness which we have for our near relations and intimate friends, yet it implies a good-will towards them, and friendly concernment in their interest; if we'love an enemy, we shall wish his welfare, and rejoice in it, and be unfeignedly sorry for any disaster that befalls him, so far shall we be from rejoicing in his misfortunes. And certainly had we a right sense of things, we should be more troubled for the harm which our enemy does to his own soul by wronging us, than for the prejudice we sustain by him. Our compassion towards him would diminish, if not altogether swallow up; the resentment of what we suffer from him.

 

 But our kindness and good-will towards our enemies, must not rest in empty wishes, but express itself in kind words and friendly actions. When we speak to our enemy, it must be in such smooth, discreet, and obliging terms, as are most like to mollify and gain him; that by soft answers we may turn away his wrath; and shun all grievous words which stir up anger. When we speak of him, it should be as advantageously as we can with truth, concealing or qualifying his faults, and praising whatever is good in him; and sure. he must be singularly bad, in whom we can find nothing to commend.

 

 Again, we must perform for them all those good offices, which their necessities call for, and, our power can reach. "-Do good to-them that hate you; if our enemy hunger, we must feed him; if he thirst, we must give him drink; so shall we heap coals of fire upon his head," to mollify his obdurate temper, and overcome his evil by our good: but riot to aggravate his guilt and punishment, as some mistake the words: for though that be many times the issue, yet ought it not to be any part of our design.

 

 Lastly, Because all that- we can do for the good of enemies, signifies little; we must employ our interest in the court of heaven in their behalf, begging of GOD that he would turn their hearts to himself, and to us, and bless them with the pardon of their sins, particularly the wrongs they have done to ourselves, and with all things necessary for their present welfare, or future happiness. " Pray for them that despitefully use you; and this is the surest evidence of, our charity to them mild. words may be designed as a snare to entrap. them, and courtesy may be done them to serve our vanity, or a generous kind of pride, which may make us delight to have our enemy indebted to us, as knowing that it is more glorious in the eyes of the - world to raise a fallen adversary, than to trample on him.

 

 But it must be only obedience to GOD’s commands, and sincere love to our enemy, that can make us take him into our closet, and into our heart, to share our prayers with him, and make him partake of the fruits of our devotion, and to have that same concern for his interests, as for our own; at once recommending them both to our heavenly FATHER.

 

 By this time I hope you understand the importance of this precept: it remains that we exhort you to the performance. And I shall begin with an argument, which may be of force to, give the first assault to our rebellious inclinations, and make way for further persuasions; and it shall be the indispensable necessity of this duty. We must not look upon this as a matter which we may do, or omit, at pleasure; nor yet as a counsel highly commendable, but not absolutely necessary to salvation: it is as indispensably required as any other duty of our religion, and he who resolves not to obey in this instance, may renounce his baptism, and abandon Christianity. None can escape the obligation of the precept, unless he be so rarely happy as to have no enemies; nor must any think to redeem themselves from this by some other performance. Let our opinions be never so orthodox, and our zeal in maintaining them never so-fervent; let our prayers be never so frequent, and all our discourses ravishing; let our other attainments be never so great, and our confidence of our salvation never so strong; yet if we refuse to obey this precept, we are none Of CHRIST's disciples; or in the words of the Apostle we may say, " Though I speak with the tongues of men and angels, though I have the gift of prophecy, and understand all mysteries, and all knowledge, and though I bestow all my goods to feed the poor, yea, though I give my body to be burned, and have not this charity" and love, even to mine enemies, " it profiteth me nothing.". And our SAVIOR himself tells us in express terms, that " unless we forgive others their trespasses, neither will GOD forgive us ours." Yea, he has taught us to pray for pardon in such terms, as imports a dreadful curse upon ourselves, if we are malicious and revengeful, while we beg that GOD would pardon us, in the same manner that we pardon those who sin against us; subscribing as it were with our own hands, and confirming out of our own mouths, that sentence which shall be pronounced against us; for even so will GOD forgive us, 1: e., he will take vengeance on us, if we have dealt so with others. And as those who do not love their enemies, do, beg their own condemnation in prayer; so also " they eat and drink" it in the holy sacrament; and men are commonly so far convinced of this, that many choose to keep back from the table of the LORD, that they may more freely entertain their animosities: but, alas! what a folly and madness is this! Think they to excuse a sin by the neglect of a duty Or can they put off death as they do the participation of the sacrament Or can they hope to be admitted into the eternal enjoyment of GOD, if they should die in that malice, which renders them unfit to approach him in that holy ordinance Do not deceive, yourselves; never shall any enter into those blessed mansions, those regions of peace and love, whose heart is not, first inspired with charity, and softened into a compliance with this very precept: and it were as absurd to think, that a man may be malicious and revengeful all his days, and yet go to heaven,' there to learn meekness and charity, as to think that a man may be luxurious and dishonest in this world, and become temperate and honest in the other. In a word, whatever shifts we may make to deceive ourselves, the command is clear and express, the sanction severe and peremptory; we have but our choice of these two, Love of enemies, or damnation.

 

 Nor can this seem unreasonable to any who considers that GOD is the Author of our natures, the Creator of all our faculties, and therefore may justly rule our inclinations, and dispose of our love and affection; and yet he is content (if I may so speak) to bargain with us, and, to buy off our resentments, offering us his own mercy and favor, freedom from hell, and everlasting happiness, on this condition, amongst others, that we " love our enemies."

 

 Nay farther, the duty is in itself so reasonable, that the more sober of the Heathens have acknowledged it as highly becoming, and an eminent instance of a virtuous and generous mind. PLATO could say, that ' Injury is by no means to be done, nor to be repaid to him that has done it.' And when a malicious person said to ZENO, 'Let me perish if I don't do you a mischief:' his answer was, 'Let me perish if I don't reconcile thee to me.' ANTONINUS tells us frequently, ' That all reasonable creatures are born for one another, and that it is the part of justice to bear with others: That it is through ignorance they offend us, as not knowing the right way to their own happiness, and therefore we should rather instruct them better, than hate them: That the best kind of revenge, is not to become like them in wickedness and malice:' and many other excellent arguments does that royal Philosopher bring to the same purpose. And PLUTARCH gives this as one of the reasons why GOD is so slow in punishing wicked persons, that we may ' learn meekness and patience by his example;' adding that excellent observation, that ' Our greatest happiness and perfection consist in the imitation of our Maker.'

 

 But to leave the testimonies of Heathens, the obligation of this precept may be deduced from another, which every man will acknowledge to be highly reasonable; the " doing to others what we would have done to ourselves." Every one of us desires to be loved and cherished by others, to have our faults 'pardoned, our failings overlooked, and our necessities supplied: or if any be so haughty and stubborn, that they disdain a courtesy from an enemy; yet I hope there is none so mad, but he desires the favor of GOD, whose hatred he deserves infinitely more than his most bitter enemy can deserve his; how then can we think it unreasonable to allow that to others, which ourselves expect and desire Can we look that our master should " forgive us ten thousand talents," if we take " our fellow-servant by the throat, and hale him to prison for one hundred pence " Or with what confidence can we say, "Pardon our sins," unless we be willing to add, that " we --pardon those who sin against us." Certainly if it is reasonable to seek pardon, it is just and equitable to give it; and nothing but blind selfishness and extravagant partiality, can teach us to make so unreasonable a difference betwixt ourselves and others.

 

 Again: The reasonableness of this duty will further appear, if we compare it with that malice and revenge which it opposes. Can there be any thing more against reason, than to delight in an evil which can bring no benefit-to us Yet this is the very nature of revenge; for if the damage we sustain can be repaired, it is no revenge to seek it: and if it cannot, it does not alleviate the evil, that we draw him that caused it into as great a, misery nay, unless we are unnatural, and without bowels, it will augment our trouble to see any evil befall him. And he is a miserable person indeed, whose delight is in mischief, whose good is the evil of his neighbour; yea, I may say, that he who returns an injury, is many times more unreasonable, than he who offered it: for he who first wrongs another, has commonly some temptation of advantage by it, which revenge cannot pretend to; but if he has done it out of mere malice, yet he is not worse than the other who returns it; there being as much fantastic pleasure in spite, as in revenge; both are alike miserable and extravagant.

 

 And who are they against whom we bend our malice and revenge Are they not men, partakers of the same nature, descended from the same stock with ourselves, fellow-citizens with us in this world, and with whom we should hope to live for ever in a better And should we not bear with those who are so nearly related to us Nay, more, they are the workmanship of GOD’s hands, and for any thing we know, either are, or may become his children and friends: and dare we pretend any love to GOD, if we do not spare them-for-his sake And, lastly, if they have done us any real wrong, they are so far foolish and destitute of reason, and who would, quarrel with a madman

 

 Certainly an injurious person knows not what be is. doing, for he can never wound his neighbor but through his own sides, nor prejudice another in a trifling interest, without hazarding his own eternal concern, and therefore he deserves our pity rather than our hatred. Much more might be brought to demonstrate., the: reasonableness of what our SAVIOR calls for in the text, but I hope what has been already said may suffice to stop the mouths of malicious and revengeful men, who are ready to quarrel with it: and if this, or any other duty seem absurd or unreasonable to us, we may learn the cause from the Apostle: " The carnal man receiveth not the things of the SPIRIT of GOD, for they are foolishness unto him." It is the carnality of our heart that makes it seem so, and there

 

fore, instead of disputing the duty, let us endeavor to purify our souls, and open the eyes of our mind, and we shall find it to be true, which wisdom says of her doctrines, " They are all plain to him that understandeth, and right to them that find knowledge."

 

 But in the third place, the love of enemies is not only necessary and reasonable, but also amiable and delightful it has a great deal of pleasure and sweetness in it. Of this, I confess, the greatest evidence' must be had from the experience and practice of it; the nature even of earthly pleasures being such, that only the enjoyment can make a man know them: but though the full knowledge hereof require a nearer acquaintance, yet even those-who look at a distance, may perceive something of amiableness in it, especially comparing it with the uneasiness of that vice it would deliver us from. Malice and revenge are the most tormenting passions that can possess the mind; they gnaw a man's heart with anguish and vexation, and embitter all his enjoyments; they mar -the pleasures of the day, and interrupt the repose of the night. SOLOMON describes these men: They sleep not except they have done mischief, and their sleep is taken away except they cause some to fall."

 

 On the other hand, the meek and peaceable man, whose mind is brought to a compliance with this precept, is above the malice of his enemies: it is not in their power, to vex him, amidst all the assaults of injuries and affronts he is firm as a rock, which no winds can shake, no waves remove. He is happy in the calmness and serenity of his spirit, and is sure either to convert or shame his adversary by his patience and friendly behavior. And then the consciousness of performing his duty, and. assurance of future reward, afford him infinitely more pure and solid pleasure, than any expect by indulging their revengeful humor.

 

 The advantages of this duty will more clearly appear, when we take a view of those prejudices, which commonly are entertained against it; which shall be our next work.

 

 First then, some cry out upon this precept as enjoining impossibilities, doing violence to the very constitution of nature, and obliging men to a debt that no man is able to pay. They will tell you, that it is as easy to bate ourselves, as to love our enemies; to love pain, as to bear an injury meekly. Flesh and blood cannot endure it. What arrogance and presumption is this, thus to impeach the divine laws It is impossible; therefore, GOD should not have commanded it: such is their reasoning. Were it not far more rational to argue thus: It is indispensably commanded, therefore it must needs be possible. And so it has been to all good men that ever lived, and so it will be, by GOD’s assistance, to all that make it their study.

 

 Flesh and blood cannot do it. True enough; but then take this into the account:' '1 Flesh and blood shall never enter into the kingdom of heaven." It is indeed against the propension of our corrupt nature; but it is the work of Christians to mortify their corruptions; and if we think it impossible at the command of GOD, to love an enemy and pardon an injury; how would we bear those hard trials which Christians have suffered by the cruelty of persecutors Whether is it easier to suffer a wrong, or to give our body to be burned Certainly when we have obeyed this precept, we have not yet "resisted unto blood," and therefore that obedience can never be impossible, since harder things may be expected from us. Therefore, seriously set about the work, and endeavor to bring your minds to a compliance with it, and then your own experience shall confute these idle pretences, and evince the possibility of the performance.

 

 Another prejudice against this precept is, that it seems to encourage injuries, by hopes of impunity and reward, giving the delinquent occasion to expect kindness and love, instead of the punishment which he deserves; and so we should draw upon ourselves a second injury by not requiting the first.

 

 But we have already told you, that this precept does not forbid the exercise of justice by those to whom the sword is committed, when the public security calls for it; as a parent may at once love and correct his child, so may a judge be in charity with the person he punishes: and though it should be granted, that by pardoning injuries, we expose ourselves to new ones; yet would this. amount to no more, but that we may suffer hardships by our obedience to God, which I hope is not enough to dispense with our duty. But truly the matter goes not commonly thus, for if we consult either our own observation, or the experience of others;. we shall find, that meek and charitable persons are most seldom exposed to injuries, or engaged in troubles. He must needs be a desperately wicked person,: who will offer a second injury to one who has requited the first with tenderness and love., Such. a sweet disposition will mollify the hardest hearts, and charm the most froward humors; especially if we carry ourselves with such discretion, as may testify that we are actuated by a generous charity, and not by a stupid insensibility.

 

 How often does “a soft answer turn away wrath-" And the overlooking of an injury, prevent farther trouble, throwing water upon the spark, before it break forth into a flame Hence, if we look upon meek and quiet persons, we shall ordinarily find them happy in the peace of their families, and favor and kindness of their neighbors. Whereas the angry, quarrelsome, and malicious person is an eye-sore to all about him; his servants dread him, and all abhor and avoid him. And therefore the observation of this precept is so far from exposing us to new injuries, that, by the mercy of GOD, it will prove the best means to secure our tranquility. Peace shall be the reward of a peaceable temper.

 

 But, lastly, some will tell, us, that the love of enemies, and the pardoning injuries, is inconsistent with the principles of honor, and will expose us to contempt and derision. Alas! to what a sad pass are we come, if neither reason nor religion may prescribe the rules of honor; if our notions of it must be taken from the language of the sons of Belial, of strife and violence; if to imitate the Deity in his most glorious attribute of mercy, and become "perfect, as our FATHER which is in heaven is perfect," be accounted a base and dishonorable thing; and if for this vain fantastic shadow of reputation, we will violate all laws human and divine, and forfeit eternal happiness. But who are they that will think the worse of you for your patience Some vain empty fools, some profane atheistical wretches, whose judgments are not valuable, nor their praise worth the having. Or what can ' they say of you, but that you are meek and lowly, imitators of that blessed. Master, whom we profess to serve And why do we own the name of Christians, if we be ashamed of the spirit and. life of Christianity Why do we not call ourselves after the name of CAIN, NIMROD, or some other revengeful destroyer, if we esteem those qualities more glorious and excellent But if we have any deference for so wise a man, and great a King as SOLOMON, he will tell us, "That it is the honor of a man to cease from strife," and that “he that is slow to anger is better than the mighty; and he who ruleth his spirit, better than he who taketh a city."

 

 Thus you see how unreasonable those prejudices are, which keep men from the practice of this necessary duty; it remains now, that we hint at some helps for the performance of it. The Heathens were ingenious in devising motives of patience; they would tell us, That if we were newly offended, it was too soon to resent it; if long time since, it was too late. If the offender be too strong for us, it were folly to contend; if he were too weak, it were a shame. Are we offended by a friend let us remember our old friendship; if by an enemy, let us do him a kindness, and he will do so no more.

 

 But Christianity will direct us to better means for composing the soul into the meekness and charity which it requires. The first I shall recommend, is humility. Let us learn to have low thoughts of ourselves, and then we both shall have fewer enemies, and be more inclined to love them. Pride makes us over-rate every petty injury, and inclines us to revenge; but if we consider what poor contemptible things we are ourselves, and what we have deserved, if not from men, yet from GOD, whose instruments they are for our correction, we shall be little concerned at what the world calls affronts, and easily reconciled to those who have wronged us.

 

 Secondly, Let us learn to have a low esteem of the present world, and all things therein; and this will cut off the occasions of our animosities; men may wrong us in -our fortune or reputation, but they cannot rob us of piety and virtue, of the favor of GOD, and eternal happiness. And therefore, if our minds be once raised above these transitory vanities, we cannot meet with injuries worth the resenting: if we aim at heaven, and the glory of another world, we shall not stand to quarrel about any trifling interest in our way thither.

 

 Thirdly, The frequent and serious thoughts of death, would conduce much to allay our hatred, and dispose us to meekness and charity. Naturalists tell us, 'that when swarms of bees fight in the air, they are dispersed by throwing dust among them.' Did we in our thoughts, often reflect upon that dust whereunto we must all shortly return, we should more easily lay down our quarrels and animosities. While we contend about small things, little do we consider that death is coming on apace, and will swallow up the victor and the vanquished, him that is in the right, and him that is in the wrong. Look back upon the private contentions, or public commotions, which infested the world a hundred years ago: Where are they who managed them They are all gone down into the dark and silent grave. Death has decided their controversies, and within a few days, it will do so with ours, and send us all to plead our cause before our great Judge, and it will go ill with us, if we appear there in malice. Therefore, why should our hatred be long, since our life is so short One would think we should find better employment for the short time we have to spend here.

 

 But Lastly, and above all, let us propose to ourselves the blessed example of the holy JESUS, "who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously."

 

 Let us frequently remember what great things he has done and suffered for us poor sinful wretches, even while we were enemies and rebels to him. How that in all the passages of his life, and all the bloody scene of his sufferings, he was acted by the same " love to his enemies," which he calls for at our hands. It was this which moved him to descend from heaven, and clothe himself with the frailties of our nature, and endure the troubles of a calamitous life, and the pains of a bitter death, to deliver us from that eternal misery whereinto we had plunged ourselves. And may not his goodness to us, mollify our hearts, and overpower the corruption of our revengeful nature, and inspire us with earnest desires and resolutions to imitate his blessed example After all that he has done and suffered for us, can we be guilty of such a shameful ingratitude, as to deny him this poor satisfaction and acknowledgment, to pardon an enemy for his sake Has "he died for us when we were "his enemies," and shall we refuse to live at, peace with ours Remember with what patience he endured the contradiction of sinners against himself; " with what humility he did condescend to wash the feet of that wicked miscreant, who was at the same time resolved to betray him! With what mildness he bore the supine negligence and stupidity of -his disciples, who slept in the time of his agony! What meekness did he evince toward those who sought his life! He could have called for legions of angels to destroy them, or made the earth open her mouth and swallow them up; but he would not employ his miraculous power, save only for their good, restoring a servant's ear, and reproving the preposterous zeal of him who cut it off. Yea, while he hung upon the cross, and was approaching to the. gates of death, all the cruel pains of body, and far more intolerable pressure of spirit which he then sustained, did not lessen his wonderful tenderness and affection for his bloody murderers: "Father, forgive them, for they know not what they do." Let us be frequent and serious in the meditation of these things, and if we have any veneration for the example ofour SAVIOR, and any sense of his infinite mercy, this will dispose us to the practice of his precepts, and particularly of this necessary, this reasonable, and delightful duty,-that we "love our enemies."