Rapine, but it looks inward, and lays a Law upon our very Thoughts and Defires. It forbids us to think or judge hardly of another, to defpife him in our Hearts, or to be angry with our Brother without a Caufe. So wonderfully accurate is the Doctrine of Chrift in this Particular, that it not only prohibits us to wrong them really in their Perfons, but we muft not fo much as wrong the very Shadow and Idea of them in our Minds. And as well thofe who nourish any fecret Grudge against them in their Hearts, or feek by any clandeftine Artifices to undermine their Credit and Repute ; as those who are more openly and tumultuously injurious, break this Peace which the Angels here proclaim, and which our Saviour himfelf came to preach to the World.

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Secondly, The Doctrine of Chrift forbids all private Revenge, and retaliating of Wrongs and Injuries done unto us. For indeed, there is no other Difference between him that doth a Wrong, and him that requites it, but only that the one is a little fooner wicked than the other. This Our Saviour frequently infifts on, as that which is the very Genius of the Gospel, and the very Spirit it breaths: Matth. 5. 38, &c. You have heard that it hath been

Said, an Eye for an Eye, and a Tooth for a Footh. But I fay unto you, that ye refift not Evil. But whofoever fhall Smite thee on the Right Cheek, turn unto him the other also. Thefe and the following Precepts mult not indeed be underfood literally, as that fcoffing Apoftate Julian impiously derided them, who when he had commanded fome Chriftians to be buffeted, ask'd them in Scorn, why they did not turn the other Cheek alfo ? For neither our Saviour himself, nor St. Paul, invited the Injuries that were done them, but rather fharply reproved those who unjustly fmote them. But the Meaning is, that we ought patiently to bear the Wrongs that are done us, and to be willing rather to fuffer a fecond Injury, than to revenge the first. Yea, Verfe 44. our Saviour rai feth his Doctrine a Strain higher, and not only forbids us to requite Wrongs with Wrongs, but commands us to requite Injuries with Courtefie: I say unto you, love your Enemies, blefs them that curfe you, do good to them which hate you, and pray for them which despightfully use you, and perfe cute you. And St. Paul, who moft exacly follows both our Saviour's Doctrine and Example, urgeth the very fame, Rom. 12. 20. If thine Enemy hunger, feed him if he thirst, give him drink. This is all

the

Y

the Revenge the Gospel permits. This is that excellent Doctrine which our Saviour came to preach: This is that Do&rine which he hath given us Commisfion to declare and publish to the World, to guide our Feet into the Way of Peace, that we might all be united, as by Faith and Obedience unto God, fo in Love and Charity one to another. But, alas! may we not justly complain, that this excellent Temper is rare to be found among Chriftians in thefe our Days? Would they not be ready to wonder at it, as some strange and unheard-of Doctrine, if we should expoftulate with them, as the Apostle doth? I Cor. 6. 7. Why do you not rather take Wrong? Why do you not rai ther fuffer your felves to be defrauded? Is it ever likely we should prevail with those, who are apt to do Wrong and defraud others, to be content quietly to pass by the Wrongs and Injuries that others do them? Will they part with their own Right, who are fo ready to invade the Rights of others? And yet if this hard, Leffon be not learnt by us, we fruftrate one great and fpecial End of Christ's, Coming into the World. He came to be a Minister of Peace; and hath taught us neither to do Wrong, nor to retaliate it. The first were fufficient to establish a general

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neral Peace, were it but generally obferved; but sin cafe others will break the Peace, and be injurious to us, Christ hath ftrictly enjoined us the Obfervation of the latter, that though we cannot be quiet, yet we may be innocent. Thus you see how the Doctrine of Christ tends to promote Peace.froll to some br

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Secondly, The Examples of Chrift all tendunto Peace. His whole Life was the very Pattern of Meeknefs and Gentleness. When he was reviled, he reviled not again; when he suffered, he threatned not ; but with infinite Patience bears the Indignation of God, and the Indignities of Men: Yea, we find him very careful of giving any Offence both in Matters Civil and Ecclefiaftical. When Tribute was demanded of him, though he pleads his Right to be exempted, as being a Defcendent of the Royal Line; yet, Matth. 17. 27. Left we should offend them, &c. What! the great God fo cautious of giving Offence to vile Creatures whom he was able to fpeak, to look into nothing! Yea, he would rather work a Miracle, than occafion an Offence, and make the Sea pay Tribute to him, rather than he not pay Tribute to the State: Left we fhould offend them, go thou to the Sea, and caft an Hook, and take the Fish that first

cometh

cometh up, and when thou hast opened his Mouth thou foult find a Piece of Money that take, and give unto them for me and thee. Yea, and we find likewife that he accommodated himself to the received Custom of the Jewish Church, and that in a Matter wherein there was the greateft Appearance of Reason that could be to have diffented. He fits at the Paffover with his Difciples; although it be plain that the first Inftitution of it was to eat it standing, with Shoes on their feet, and Staves in their Hands; none of which Ritos our Saviour obferved. But defers fo much to the Authority and Cu ftom of the Church, and that a very corrupt one too, that he would not differ from them in a Matter that was merely Circumftantial, though they themselves differ'd from the Primitive Institution. Certainly, if fo much could be objected against the Rites and Orders of our Church, as might have been objected against this Cuftom of the Jewish Church, thofe who now raife fuch great Tragedies out of little Matters, might, I will not fay with more Confidence and Clamour, but doubtlefs with more Shew of Reafon, decry them as humane Inventions, finful Impo fitions, unwarranted Innovations, and contrary to the Word of God. And yet