SERM. in a great Measure taken away. This

X.

laft Cafe was stated therefore not for any
Difficulty in itself, but only to render
Things the more clear and exprefs in the
Whole.

But a great Difficulty, and a very common one there is, incident to these Confiderations; namely, to judge of the Sincerity of a Man's Repentance, (but of that fomething has been already faid;) and what is to be done, where we remain doubtful. However, ftrict Reason will anfwer, that fince Repentance is a Ground and Condition, without which I am not, in this refpect, bound to forgive; THAT Repentance ought to appear to me before I can be bound to forgive. But then it lies upon me to take Care, that it be not through my Fault, that it appears not, where it really is. If I fuffer myself to be blinded by Malignity and Jealoufy; the Offence I commit under that Blindness, will be much the fame, as if I did it with my Eyes open. It will therefore be our Safety to incline in thefe Cafes to the favourable Side; and accordingly, a Man, whofe Soul is poffeft with the Benevolence

of

of Charity, goes into Forgiveness with SERM. Eafe and Delight, but not without Reluc- X. tance and Fear into the Courfes of Severity.

Now I have spoken of the Grounds and Intents of this Security against future Injuries, and of the Circumftances under which it may be infifted on; it remains to say something of the Ways by which it is procur'd. They are known to be, removing from Truft, reftraining of Liberty, pecuniary or corporal Punishments, and laftly Capital. Of thefe, I fee no doubt that can be reasonably moved concerning the first, except only, Whether it be in Propriety of judging and fpeaking any Punishment. The placing our Confidence and Truft in any Man appears to be a Matter of our free Choice; and which we may therefore remove and trans fer to another at Difcretion, even without any Offence given. And if fo; the Continuation of it is not comprehended under: Forgiveness. And this I fay, only to check the Cenforioufnefs of fome Men, who taking little Care of Juftice themselves, are yet extremely forward at all Adventures

to

X.

SER M. to clamour at others for Uncharitablenefs. But it must be acknowledged, that altho' the putting from our Trust have not the Nature of Punishment, yet has it the Effect, and that in fome Cafes a very fevere one: For which Reason, the Matter is to be confider'd with a juft Tenderness. But where a Man is perfuaded, that continuing his Affairs in fuch a Hand is expofing them to Ruin, who can say, he is bound to do it; to fhut his Eyes, and renounce his Prudence and his Intereft ?

Against the other four Methods of punishing or difabling Men, by Fines, or Imprisonment, and by their corporal or capital Suffering, there lies one general Objection of our Lord's Command, not to refift Evil. But the Intent and Scope of that Command is only to prohibit, first, all Revenge; and, fecondly, as much as poffible, Contention and Quarrels : In order to this, it obliges us to bear Injuries, where-ever our Chriftian Prudence tells us, that by fuch Meeknefs and Patience, 'Peace and Quietness, and Charity, will probably be promoted. But it obliges not, to bear them at all Times, and from

every Perfon; particularly, not where no SERM. fuch good Effect can be hop'd for, and X.

where, on the other fide, we have a real
Good in View from taking our Remedy.
Divers Arguments there are to justify this
Interpretation; which I omit at present
for Want of Room, it being fufficient for
my Purpose, the Matter of Forgiveness,
to alledge the Condition our Lord himself
has interpofed in the Precept of the Text,
if he repent.
be

Laftly, Some Men object in fpecial, against taking away the Lives of Offenders, as inconfiftent with Charity, and utterly unlawful to Chriftian Men. Herein they condemn the Judgment and Practice of all Nations and Ages of Chriftianity. But these Men are not mov'd by that Confideration. But furely they must by the Authority of St. Paul, who fays, Rom. xiii. 4.-If thou do that which is evil, be afraid; for be beareth not the Sword in vain: For he is the Minifter of God, a Revenger to execute Wrath upon him that doth Evil. For thefe Words contain a manifest Approbation of the Magistrates exercifing his Power in cutting off Crimi

nals.

SER M. minals.
X.

And it is ridiculous to allow THAT to be just and commendable, and at the fame Time to condemn all Profecutions: For that is to fay, the Thing is good, but all Men are bound, under Pain of Sin, to render it impracticable.

Now I have gone through what I propofed upon the three Points of Revenge, Reparation, and Security; I have yet one Thing to remark, which is, that I have all along treated of folid Injuries, such as proceed from an unjust Mind and malicious Intentions; and therefore must defire you to confider; fince these are to be forgiven to the Penitent, how much more the flight ones of Indiscretion and Inadvertency ought to be paffed over; and how grievous a Crime it must be, how fcadalous to the Chriftian Name, that outrageous Animofities, fettled. Hatreds, and tragical Mischiefs, often arife amongst us from fuch trivial Occafions.

What ftill remains, is to lay before you the powerful Motives we have to the Practice of Forgiveness; upon which I must now be very brief,

The