this topic, as far as the affluent are concerned, will be more fully discussed in another place : yet even they "who labour, working with their hands, are "required to give to them that need;" and the 66 cup of cold water," or the "widow's two mites," may express a willing mind as decidedly as the largest beneficence of the wealthy, Active kindness, however, does not consist merely in giving; but a man may express much love by denying his own inclination or foregoing his ease, that he may serve others. That charity, of which the apostle speaks so highly,2 is especially distinguished by its unfeigned desire and aim to promote both the temporal and eternal good of men; and may be shewn in a vast variety of unexpensive services, and in minute instances of self-denial, accompanied with alacrity and kindness. The consistent Christian, in the lowest condition, will never want an occasion of convincing his little circle that he wishes to do them good, and is habitually ready to put himself to trouble and inconvenience for that purpose; while he will always be able to pray for numbers to whom he can render no other service. And, though "the household of faith" is entitled to the preference in such works and labours of love; yet none, no not even our bitterest enemies and persecutors, are to be excluded from them.

V. Christian principles will induce a man, whilst thus endeavouring to do good to all, and harm to none, to suffer long, to forbear, to forgive, and to follow peace with all men. The patience and long-suffering of God, though continually pro

'Essay xxii.

2 1 Cor. xiii.

voked; his exuberant kindness, in plentifully supplying the wants and protecting the persons of the wicked;1 and especially his forbearance towards us when we were enemies to him, and the inexpressible grace by which we were made his friends; his mercy in beseeching sinners to be reconciled to him; his readiness to forgive the most numerous and aggravated rebellions, and to confer all blessings on every one who applies for them; his persevering love to believers, notwithstanding their subsequent ingratitude and misconduct; the example of Christ," who when he was re"viled reviled not again," but prayed for his murderers with his dying breath ;2 the constant tenour of the New Testament precepts; and the rebukes given to the disciples when they were actuated by a different spirit; combine to shew of what importance this disposition is, and undeniably prove that it is the certain effect of evangelical doctrines, well understood and truly believed.3 If the professed Christian loves those alone who are of his own sect or religion, "what does he more than "others?" or in what does the peculiar effect of his principles, and the grace given unto him, appear? Indeed this disposition is essential to the very exercise of living faith; and our Lord has expressly declared, that "except we forgive men "their trespasses our heavenly Father will not

forgive us." He has taught us to ask forgiveness of God," as we forgive them that trespass

1 Matt. v. 43-48.

2 Luke xxiii. 34. 1 Pet. ii. 20-24.

' Luke vi. 27—36. ix. 51–56. Rom. xii. 14, 19—21. 1 Pet.

iii. 8, 9.

* Matt. vi. 12, 14, 15.

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against us:" so that the prayer of a revengeful man for pardon, yea, of every one who does not "from his heart forgive his brother his trespasses,' is in fact an imprecation of divine vengeance on himself. Our Lord has illustrated the subject by a most affecting parable:1 and he requires us to forgive our brethren, not only " till seven times, "but till seventy times seven: yea, seven "times a day," if the offender need it and ask for it.2 We are repeatedly exhorted to "put on, as "the elect of God, (holy and beloved,) bowels of mercy, kindness, humbleness of mind, meek"ness, long-suffering; forbearing one another, " and forgiving one another, if any man have a quarrel against any, even as Christ forgave us."3 Nor should this be confined to our Christian brethren: it must be extended even to our most furious persecutors, notwithstanding all their curses and cruelties: for "even hereunto are we "called." We are not, indeed, required to place any confidence in such men, or to confer special favours upon them; (for the Lord restricts his special favours to his chosen people :) much less ought we to love the crimes and society; or to countenance the heresy, infidelity, idolatry, or superstition of the wicked. But we may express our decided abhorrence of their vices and errors, and oppose them with the utmost firmness; and yet relieve their urgent wants, assist them in perils and distresses, seek their best welfare, forgive their injuries, pour out our prayers for their conversion,

1 Matt. xviii. 21-35.

2 Luke xvii. 3, 4.

Eph. iv. 1, 2, 31, 32. v. 1, 2. Col. iii. 12, 13.

answer their revilings and imprecations with mild language and good wishes, and persevere in endeavouring to "overcome evil with good."

We may lose the thoughts of a man's ill usage of us in considering the misery which he is bringing on himself: and we may, from a sense of duty, take a decided part against him, as far as his conduct disturbs the peace of society, or tends to corrupt the purity of the church; even while resentment has yielded to compassion in our hearts, and our secret prayers form an authentic evidence of our love to his soul. Thus the judge or prosecutor may pity, and express good will to, the criminal, in whose condemnation his duty requires him to concur. Thus a man may forgive, and shew all proper lenity to, the fraudulent debtor or assailant; while his obligations to his own creditors and family compel him to seek legal redress for important injuries, or to ward off such as are threatened. And thus the zealous servant of Christ may write or preach against antichristian or infidel principles, in the most energetic manner, (provided he do not violate the rules of truth and meekness,) and yet be ready to relieve the urgent wants, and to pity the miseries, of those who hold them: so that they who object to such conduct certainly “know not what spirit they are of;" but vainly suppose those censures to spring from warmer zeal, which are the effect of a haughty, bitter, violent, and vindictive disposition. The apostle James emphatically says, "a wise man, and endued with knowledge among

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"Who is

you? let him shew out of a good conversation "his works with meekness of wisdom;" and adds,

"But if ye have bitter envying and strife in your "hearts, glory not, and lie not against the truth:" (as if the doctrine of Christ were to be blamed for such misconduct :) "this wisdom descendeth not "from above, but is earthly, sensual, devilish :

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for, where envying and strife are, there is con"fusion and every evil work. But the wisdom "that is from above" (the gift of God in answer to the prayer of faith, and the genuine effect of Christian principles,)" is first pure, then peace

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:

able, gentle, easy to be entreated, full of mercy "and good fruits, without partiality and without hypocrisy and the fruit of righteousness is sown "in peace of them that make peace." "For the "wrath of man worketh not the righteousness of "God."1

In all cases, where boasting, reviling, slander, contest for victory, rash judging, misrepresentation, and a disposition to expose an opponent to ridicule, contempt, or enmity, are admitted; where anathemas, or personal reflections foreign to the subject in hand, are vented; or a desire of punishing men for their religious opinions, or of withholding from them the common offices of humanity, is intimated; there the spirit of Christianity ceases, and the same principles operate which kindled all the fires of pagan or papal persecution; and, whatever be the tenets or pretexts of persons who indulge such tempers towards their own enemies or those of their religion, they are (perhaps unawares,) imitating and sanctioning the very evils which excite their vehement indignation. It is in

* James i. 5, 19, 20. iii. 13-18.