and malignity will lie under many restraints, and will rarely be encouraged by the passive temper of a conscientious Christian, to proceed to such lengths, as the objection supposes. But,

3. Lastly, and principally, we should call to mind, that, though some ungenerous dispositions should take advantage of our dissembling smaller injuries, to repeat, or even increase them, till they come at length to the utmost verge of what we call tolerable injuries, yet it does not follow, from such inconvenience, that the law is to be accounted inexpedient. For the law has a general end in view, the good of society at large, or of the individual: And the law is a proper one, if the end be commonly and for the most part attained by the conduct prescribed, though with some exceptions.

That the lawgiver foresaw the possibility of such exceptions, is clear from the language, employed by him. If a blow on one cheek be patiently received, it may be succeeded by a blow on the other: if we suffer our coat to be taken away, our cloke may follow it: and if we make no resistance to the requisition of going one mile, we may be compelled to go two. The inconvenience, then, is supposed and ad

mitted in the law itself; but it was seen not to be of moment enough to evacuate the law. Generally speaking, it will be better to bear the inconvenience, than to violate the law; better for the injured party himself, but certainly better for society, at large.

We are certain, that the law will operate this effect, because the lawgiver is, by supposition, divine. He, who knew what was in man, what his nature, and true interest, is, could not mistake in adapting the law to the subject of it. And then, for the exceptions, he has it in his power to make amends for those, and to recompense fully, as he engages to do, any sacrifice we make to conscience, acting within the scope and purpose of the law.

So that, on the whole, it is but a just deference to the law, and to the authority of the lawgiver, to abstain from resisting evil, according to the true sense and spirit of the command, though, by so doing, we subject ourselves to some, nay to much inconvenience. For he must be slenderly instructed in the school of Christ, who is yet to learn, that greater sacrifices, than these, must be made, if need be, for the sake of him who died for us,

Enough, I hope, has been now said, not only to vindicate the sacred text, but to let you see how repugnant the doctrine of it is to that contentious, vindictive, and even sanguinary spirit, which prevails so much among those, who, by a strange abuse of language, call themselves Christians.

The root of this mischief, is, a pride of heart, nourished in us by an ill-directed education, and fostered, through life, by the corrupt customs and maxims of the world. To counteract this inveterate evil, we shall do well to consider who and what we are; weak, infirm, and sinful creatures, who are provoking Heaven every day, and should not therefore resent it much, if we receive but little respect from men. We should consider, too, that we are the followers of HIM, who suffered every indignity without deserving any, and yet requires no more from us, than he practised himself, and for our sakes.

Such considerations will make us humble and meek and placable; ready to forgive, as we hope to be forgiven; and disposed to make allowance for those defects in others, which we have so much reason to lament in ourselves.

Still, if we find the duty, of not resisting evil, painful and uneasy to us, let us be careful to avoid the occasions, which require the exercise of it. A prudent Christian (and Christianity excludes not, nay enjoins, prudence) will rarely be put to this trial of his virtue. We bring an insult on ourselves by indiscreet liberties, by offensive actions or rash expressions; and then, rather than retract a folly, we commit a crime.

We

After all, the most cautious, inoffensive conduct may not exempt us, in every instance, from discourtesies and affronts, from the petulance or injustice of unreasonable men. In this case the authority of our divine Master must controul the movements of nature. must resolve to endure what we dare not resist; and, for the rest, may assure ourselves, that, in giving this proof of our Christian temper and principles, we do what is perfectly fit and right in itself, is singularly conducive to the good of society, and, whatever our impatient passions may suggest, will contribute more than any resistance, to our own true enjoyment, even in this world.

SERMON L.

PREACHED MAY 14, 1775.

LUKE ix. 26.

Whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory and in his Father's, and of the holy Angels.

IF

F we compare this text with the parallel one of St. Mark, it will seem probable that it more immediately concerned the Jews; who, in consequence of their being ashamed of Christ, and rejecting him, as their Messiah, should themselves be covered with shame, and be rejected by him from being his people, when he came to take vengeance of their crimes

a Ch. viii. 38.