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neighbour is guilty of a breach of that charity, which should of neceffity fubfift to preferve the fociety to which he belongs in unity and the bonds of peace.

To whom

due.

What it is.

Now this duty of charity to the credit and reputation of our neighbour must be expressed to the innocent and the guilty, and especially be extended to all doubtful cafes, where the fin, danger and cruelty in neglecting it may exceed all bounds; and therefore, fays the Lord, whofoever flandereth his neighbour, him will I deftroy. But we must not only forbear evil speaking, we must also forgive those that offend us; which forgiveness to enemies, peculiar to christians, confifts in bearing a fincere affection towards them, though they are malicious and implacable, and being ready upon occafion to give teftimony thereof. Christians deceive themselves, if they think it is enough not to wish evil and to do no harm; for, we are obliged to fhew them all offices of charity; because they are men and chriftians, our neighbours and our brethren in Chrift. It is our duty to honour them for their virtues, and pity them for their miferies, to relieve their wants, to conceal their defects, and to vindicate their injured reputation; to pray for them, and be ready to forgive them; ready to remove all misunderstandings, and to take fuch steps as may probably recover them to a true fenfe of their spiritual state. Sufpicions, fanfying the worst defigns, and putting the worst interpretations upon words and actions, hard cenfures and fuppofitions, are reigning fins among adverfaries; too common among thofe,who are otherwife ferious and devout; and this not only against particular perfons, but on all hands again ft whole bodies and parties, who in any thing relating to the times, are of different opinions and fentiments.

quences of

II. All which are contrary to the nature of charity, which is always inclinable to think the beft, The confeand leans to the fide of favour both in judging and malice. fpeaking of their deeds. Befides, it is plainly contrary to our Lord's rule,who warneth us not to judge, that we be not judged, because with what measure we mete it will be measured to us again. Dwelling upon an injury received, and hearkening to idle tales, increase a fault, and the malice and unworthiness of him that is guilty thereof. By these our refentment

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resentment is heightened, and our minds are made difficult to be brought into temper; whereas if we did not give way to them, we fhould find ourselves much more eafy to forgive, which we are enjoyn'd by the exprefs command of our Saviour, who hath made forgiveness of injuries the condition without which we can expect no pardon of our fins: and hath in his own perfon fet us a pattern of this virtue, which he practised to the height, rendering good for evil to all the world. Moreover, it tends to the comfort and happiness of our lives; patience and forgiveness affording a lafting and folid pleasure, in that they reftrain tumultuous and unreafonable paffions, and prevent many troubles which flow from a temper that is malicious and revengeful. Our goodness is then perfected when we do kindneffes not only without merit and obligation, but in defiance of temptation to diffwade us from it. By fuch a practice we discover a great mind, obtain the most valuable conqueft, because gained over our own paffions, and fhew ourselves to be the image of that God, who is affected towards those, who are guilty of the greatest provocations against his divine Majesty.

III. Where let it be obferved, forgiveness is Forgiveness, chiefly taken for abftaining from revenge; and fo what. far we are to forgive our enemies, even whilft they

continue fo, and tho' they do not repent of the evil done to us. We must also pray for them, and do them all kind and humane offices. Again, forgiveness doth fignify a perfect reconciliation to those that have offended us, fo as to take them again into our friendship; which they are by no means fit for, till they have repented of their hatred; and this is the meaning of that text, of rebuking our brother if he trefpafs against us, and if he repent to forgive him; not that we are obliged to treat fuch with marks of fpecial esteem and confidence, because this is founded upon likeness of humour, fidelity of affection, aptnefs for our affairs, or fuch particular reafons: yet when we ourselves are only concerned, and the thing is not of weight to be jealous over it, and we have no other cause but that offence to exclude him from it, it is a christian act to admit a returning penitent to the fame ftate he held before he gave us cause of difguft; which is, according to St. Paul's direction.

rection, to forgive others, even as God for Chrift's fake forgiveth

us.

terms.

Peace-mak

Here we ought not to be too ftrict and rigid in standing upon exact proofs, but to be candid, and Upon what interpret all figns of it to the best fenfe, leaning to the fide of love. It is an argument of their fincerity, and, in the cafe of the first offence efpecially, ftrong prefumption that they will no more commit it, if they take shame to themselves, and are fo far humbled as penitently to confefs their fault. IV. Peace-making is another great inftance of charity, which tho' it doth not directly fall under ing. any of the foregoing heads, yet frequently contributes to the practice and fuccefs of them all: because it will not report of neighbours any thing falfe, nor any thing true, which may tend to variance; and it will difcourage tale-bearers, who out of malice, envy or idleness, are bufy-bodies: a peaceable man will never fow the feeds of diffenfi n. If there be any diffenfion, a peaceable man will fo behave himself as not to inflame or widen a breach.

go a

Shortens

quarrels.

If men would behave with this prudence towards thofe that are at variance, it would great way to the fhortening of quarrels. Human nature is not fo very bad as fome reprefent it; bad as fome represent it; most of the little ftrifes and contentions which happen would die of their own accord, if ill-natured people (pretending to be friends to both parties) did not blow the coals, and throw on fresh fewel. As coals are to burning coals, and as wood to fire, fo is a contentious man to kindle ftrife; where no wood is, the fire goeth out, fo where there is no tale-bearer, the ftrife ceafeth. Where the contention is hot and fierce, a lover of peace will incline both parties to coolness and Removes good temper. If thou blow the fpark it will burn; and if thou spit upon it, it shall be quenched, and both these came out of thy mouth. Quarrels proceed out of the mouth by carrying tales, aggravating offences, or perfuading revenge; fo damping them proceeds out of the mouth, by foft and tle entreaties, by reprefenting the finallness of the things they quarrel about, and by fhewing how inconfiftent it is with

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contention.

gen

peace

or repay it with intereft: not that any one should be so vain as to think we merit heaven thereby; nor may we prefume to drive a bargain with God, by putting our good works into the balance with an infinite and eternal reward.

SUNDAY XIV. CHAP. XIV.

I. Of Credit. II. Of Malice. III. Of Forgiveness. IV. Of Peace-making, Quarrels, Contention and going to Law. V. Of Humility or Humbleness of Mind. VI Of Selfconceit. VII. Of Pride and Paffion. VIII. Of Meeknefs; it prevents rafh Judgment, immoderate Refentments, and Hatred; promotes Reconciliation and good Neighbourbood, &c.

Of credit.

able.

'A

I. S being members of fociety,we have a right to credit and to a fair character among our neighbours: and for this reafon men form themselves into focieties, that thereby they may aid and affift one another, and enjoy a delightful converfation void of fear, How fervice- fufpicion and danger; and by exchanging their labours, advice, and commodities, may be mutually helpful and beneficial to each other; which ends, no man can ever attain without having a fair credit and character among those with whom he deals and converses: for who will trust a man of a loft reputation; or, who would willingly have any fociety with one, in whom he cannot truft and confide? Therefore, fince all truft and credit is founded upon good repute, which every perfon, who hath not forfeited his good name, hath a natural right to; fo a good name is rather to be chofen than great riches, and loving favour rather than filver and gold. And

fequence

On his good name depend his ability to do good Of what con- to himself, friends or neighbours, the fuccefs of his affairs, his comforts and interefts, and most of the conveniencies of life, yea and fometimes life itfelf depends upon it; and confequently whoever is guilty of defaming his

neighbour

neighbour is guilty of a breach of that charity, which should of neceffity fubfift to preferve the fociety to which he belongs in unity and the bonds of peace.

due.

What it is.

Now this duty of charity to the credit and reputation of our neighbour must be expreffed to the To whom innocent and the guilty, and especially be extended to all doubtful cafes, where the fin, danger and cruelty in neglecting it may exceed all bounds; and therefore, fays the Lord, whofoever flandereth his neighbour, him will I destroy. But we must not only forbear evil fpeaking, we must alfo forgive those that offend us; which forgiveness to enemies, peculiar to christians, confifts in bearing a fincere affection towards them, though they are malicious and implacable, and being ready upon occafion to give teftimony thereof. Christians deceive themselves, if they think it is enough not to wish evil and to do no harm; for, we are obliged to fhew them all offices of charity; because they are men and christians, our neighbours and our brethren in Chrift. It is our duty to honour them for their virtues, and pity them for their miferies, to relieve their wants, to conceal their defects, and to vindicate their injured reputation; to pray for them, and be ready to forgive them; ready to remove all misunderstandings, and to take fuch steps as may probably recover them to a true fense of their spiritual state. Sufpicions, fanfying the worst defigns, and putting the worst interpretations upon words and actions, hard cenfures and fuppofitions, are reigning fins among adverfaries; too common among thofe,who are otherwife ferious and devout; and this not only against particular perfons, but on all hands against whole bodies and parties, who in any thing relating to the times, are of different opinions and fentiments.

quences of

II. All which are contrary to the nature of charity, which is always inclinable to think the beft, The confeand leans to the fide of favour both in judging and malice. fpeaking of their deeds. Besides, it is plainly contrary to our Lord's rule,who warneth us not to judge, that we be not judged, because with what measure we mete it will be measured to us again. Dwelling upon an injury received, and hearkening to idle tales, increase a fault, and the malice and unworthiness of him that is guilty thereof. By these our refentment

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