And this it doth in obedience to the command of God : Their own nature inclines them another way. " The spirit that is in us lust- " eth to envy ; but he giveth more grace,'1 James iv. 5. It lust- eth to revenge, but the fear of God represseth those motions, Such considerations as these God hath forbidden me ; yea, and God hath forgiven me, as well as forbidden me: they prevail upon him when nature urges to revenge the wrong. " Be kind one " to another, tender-hearted, forgiving one another, even as God " for Christ's sake hath forgiven you,11 Eph. iv. 32. This is for- giveness in a Christian sense.
Secondly, And that this is excellent, and singularly becoming the profession of Christ, is evident ; inasmuch as,
This speaks your religion excellent, that can mould your hearts into that heavenly frame, to which they are so averse, yea, con- trarily disposed by nature. It is the glory of Pagan morality, that it can abscondere vitia, hide and cover men's lusts and passions. But the glory of Christianity lies in this, that it can abscindere vitia, not
380 THE FOUNTAIN OF LIFE. SERM. XXX.
hide, but destroy, and really mortify the lusts of nature. Would Christians but live up to the excellent principles of their religion, Christianity shall be no more out-vied by heathenish morality. The greatest Christian shall be no more challenged to imitate So- crates, if he can. We shall utterly spoil that proud boast, " that " the faith of Christians is out-done by the infidelity of Hea- " thens *." O Christians yield not to-day to Heathens ! Let all the world see the true greatness, heavenliness, and excellency of our represented pattern ; and by true mortification of your corrupt natures, enforce an acknowledgment from the world, that a greater than Socrates is here -f\ He that is really a meek, hum- ble, patient, heavenly Christian, wins this glory to his religion, that it can do more than all other principles and rules in the world. In nothing were the most accomplished Heathens more defective tli an this forgiving of injuries : It was a thing they could not un- derstand, or, if they did, could never bring their hearts to it; witness that rule of their great Tully : " It is the first office of " justice, (saith he), to hurt no man, except first provoked by " an injury." The addition of that exception spoiled his excel- lent rule J.
But now Christianity teaches, and some Christians have attain- ed it, to receive evil, and return good, 1 Cor. iv. 12, 13. " Being " reviled, we bless ; being persecuted, we suffer it : being defamed, " we intreat." This certainly is that meekness wrought in us by the wisdom that is from above, James iii. 17.
This makes a man sit sure in the consciences of others, who, with Saul, must acknowledge, when they see themselves so out- done, " Thou art more righteous than I," 1 Sam. xxiv. 16, 17. Had we been so much injured, and had such opportunities to re- venge them, we should never have passed them by, as these men did.
This impresses and stamps the very image of God upon the crea- ture, and makes us like our heavenly Father, who doth good to his enemies, and sends down showers of outward blessings upon them, that pour out floods of wickedness daily to provoke him, Mat. v. 44, 45. In a word, this Christian temper of spirit gives a man the true possession and enjoyment of himself. So that our breasts shall be as the Pacific sea, smooth and pleasant, when others are as the raging sea, foaming and casting up mire and dirt.
• Non pr&stat Jules, quod prtrslilit infidelitas. Cecilius ad Minucium. f Veritas Christ ianorum pulchnor est Helena Gracorum.
\ On which rule Lactantius thus speaks, " O what a simple and beautiful sen- £; tence did he spoil by the addition of two words !"
SEItM. XXX*. THE FOUNTAIN OF LIFE. 381
Inference 1. Hence we clearly infer, That the Christ/an religion, crafted in its pozver, is the greatest friend to the peace and tranquil- lity of states and kingdoms. Nothing is more oppssite to the true Christian spirit, than implacable fierceness, strife, revenge, tu- mults and uproars. It teaches men to do good and receive evil: to receive evil, and return good. " The wisdom that is from " above, is first pure, then peaceable, gentle, and easy to be in- 4t treated; lull of mercy and good fruits; without partiality, and " without hypocrisy ; and the fruit of righteousness is sown in peace •c of them that make peace," James iii. 17, 18.
The church is a dove for meekness, Cant. vi. 9. When the world grows full of strife, Christians then grow weary of the world . and sigh out the Psalmist's request, " O that I had the wings of " a dove ! that I might fly away and be at rest." Strigellius desired to die, that he might be freed ab implacabilibus odiis theologorum, " from the implacable strife of contending divines."
The rule by which they are to walk, is, " If it be possible, as " much as lieth in you, live peaceably with all men. Dearly be- " loved, avenge not yourselves, but rather give place unto wrath ; " for it is written, Vengeance is mine, I will repay it, saith the " Lord," Rom. xii. 18, 19. It is not religion^brut lusts that make the world so unquiet, James iv. 1, 2. Not godliness, but wicked- ness, that makes men bite and devour one another. One of the first effects of the gospel, is to civilize those places where it comes, and settle order and peace among men. How great a mistake and evil then is it to cry out, when atheism and irreligion have broken the civil peace ; this is the fruit of religion ! this is the effect of the gospel ! Happy would it be if religion did more obtain in all nations. It is the greatest friend int he world to their tranquillity and prosperity.
Inf. 2. How dangerous a thing is it to abuse and wrong meek and forgiving Christians ? Their patience and easiness to forgive often invites injury, and encourages vile spirits to insult and trample upon them : but if men would seriously consider it, there is nothing in the world should more scare and affright them from such practices than this. You may abuse and wrong them, they must not avenge themselves, nor repay evil for evil : true, but because they do not, the Lord will ; even the Lord to whom they commit the matter ; and he will do it to purpose, except ye repent.
" Be patient therefore, brethren, unto the coming of the Lord," James v. 7. Will ye stand to that issue ? had you rather indeed have to do with God than with men ? When the Jews put Christ to death, " he committed himself to him that judgeth righteously ,* 1 Pet. ii. 22, 23. And did that people get any thing by that: did not the Lord severely avenge the blood of Christ on them and
382 THE FOUNTAIN OF LIFE. SERM. XXXI.