He pardons frequently: In many things we all offend.' It would tire the hand of an angel to register the pardons issued from the throne of grace to rebellious sinners. God pardons sins of a very provoking nature: he makes our crimson sins to be as white as snow, and scarlet sins as white as wool.' The provocation begins on our part; the reconciliation begins on God's part. He 'beseeches us to be reconciled,' as if it were his interest that we should not be destroyed by severe justice. God could destroy his enemies in the twinkling of the eye, in the beating of the pulse; yet he supports and comforts them every day. Our Saviour has set us the highest pattern of forgiving love. When he was nailed to the cross, he prayed for his cruel murderers, Father forgive them, they know not what they do.' How persuasive is this pattern! Shall we be so tenderly sensible of the hatred of an enemy, and so stupidly insensible of our Saviour's love? Shall the resenting remembrance of injuries deface in us the dear memorial of his purchasing blessedness for us? His precious blood appeased the just anger of God, and shall it not cool and calm our inflamed passions?

In imitation of God and Christ, we must abstain from all revenge of the greatest evils suffered by

us.

We must extinguish any inclination to revenge. Sin begins in the desire, and ends in the action. We must not take the least pleasure, if evil befalls one who has been injurious to us; for the root of such a pleasure is devilish. Though the reparation of an injury may in some cases be necessary, yet revenge is absolutely forbidden. To retaliate an evil does not repair our loss: it is doing mischief for mischief's sake, which is the property

of Satan. On the contrary, to do good for evil is such a divine perfection, that the devil never assumes the resemblance of it; it is so contrary to his malevolent disposition.

Some will conceal their anger for a time, waiting for an opportunity to take revenge without the appearance of passion. Their malice, like slow poison, does not cause violent symptoms, but destroys life insensibly.

Some have such fierce passions, that they strike fire out of the least provocation; their breasts are changed into a tophet.

Some inflame their resentments, by considering every circumstance that will exasperate their spirits.

But the command is, 'Be not overcome with evil, but overcome evil with good.' The duty is so pleasant in its exercise, and attended with such comfortable consequences, that it is recommended to our reason and our affections. Love suffers long; love bears all things, endures all things.' And what is more engaging than the delightful disposition of love? Doing good for evil often gains the heart of an enemy. If there be any vital spark of humanity, it cannot be resisted. There is an instance of it recorded in scripture. Saul the unrighteous and implacable enemy of David, yet being spared when he was entirely at his mercy, was moved and melted into tenderness: 'Is this thy voice, my son David?" Before, he in contempt called him the son of Jesse. Thou art more righteous than I; I will do thee no more evil.'

How will some of the heathens condemn Christians, both as to the rule and practice of this duty! For, though it was esteemed pusillanimity or stu

pidity to bear frequent and great injuries unrevenged; one of their poets mixed this counsel with other excellent rules of morality, "That man is arrived at an heroic degree of goodness, who is instructed in a dispassionate manner to bear great injuries." When Phocion, who had deserved so highly of the Athenians, was condemned unjustly to die; his son, attending to receive his last commands, immediately before his death, he charged never to revenge it on the Athenians.

CHAPTER IX.

3. DIVINE hope has an eminent causality and influence in the life of a Christian. St. John speaking of the glorious likeness of the saints to Christ in the divine world, infers from it, Every man that hath this hope in him, purifieth himself, even as he is pure.' Three things are observable.

1. The character of a Christian, by his hope; this hope in him,' that is, in Christ.

2. The distinction of this hope from its counterfeit, by its inseparable effect, purifies himself.' 3. The regulating of the effect by its pattern; 'Even as he is pure.'

1. Christian hope is a firm expectation of future happiness. It is distinguished from worldly hopes by the excellency of the object, and the stability of its foundation. The object is an eternal state of glory and joy, wherein we shall be conformed to the Son of God. Worldly hopes are terminated on empty vanishing things, gilded over with the thin

appearance of good. The foundations of d f hope are the unchangeable truth of God, and' Almighty power, that always seconds his word. 'a 'God cannot lie,' and consequently neither deceive our faith nor disappoint our hopes; and he can do all things. The apostle declares the ground of his confidence; 'I know in whom I have believed; } and I am persuaded, that he is able to keep that which I have committed to him, against that day.' All the persons in the Deity are engaged for our assurance and comfort. That our hope may be in God' and, our Lord Jesus Christ our hope :' and, 'that we may abound in hope, through the power of the Holy Ghost.' Worldly hopes are always uncertain in this sphere of mutability: there is so much of impotence, or deceit, in all the means used to obtain human desires, that the success is doubtful. Fear mixes with the desires, and often despair with fear. Young men are flush with hopes and of bolder expectations than ancient men, who from experience of many unforeseen and inevitable difficulties that have traversed their hopes, are inclined to fear. But experience encourages and fortifies the hopes of Christians, which are attended with patience and joy. If we hope, ' we with patience wait for it.' Notwithstanding the distance of time and intervening difficulties, before the accomplishment of what we expected, no undiscernible accidents can blast their assurance. The interval of a thousand years did not weaken Abraham's hope of the promised Messiah. Comfort is mixed with the patience of hope. The apostle saith, That we through patience and comfort of the Scripture might have hope.' The final security of the blessedness promised, is very joyful

afflicted condition. This hope is the characby which a sincere Christian is denominated and distinguished from heathens, who are without God, without Christ, and without hope: for God is the object of it, as our sovereign good; and Christ is the means, whereby we obtain and enjoy him. This grace is most natural, congruous, and necessary to a Christian in the present state.

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(1.) Natural. Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us to a lively hope, by the resurrection of Christ from the dead; to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you.' The supernatural birth entitles to the supernatural inheritance, if sons, then heirs; and the hope of heaven is a consequent affection. As in the natural life, the most early exercise of reason excites desires and hopes to obtain what may supply the wants of it; so in the spiritual life, when faith discovers to us celestial blessedness revealed in the gospel, it produces earnest inclinations and hopes of partaking of it.

(2.) It is very congruous to our present state. Love in its perfection is the grace of heaven, where God exhibits his brightness and beauty, without a veil, to the saints. This is above our conception and capacity here. Fear sometimes degenerates, and has a servile aspect on punishment, which is consistent with the love of sin. Hope of the happiness to which we aspire, is not so elevated as love, nor so low as fear; but very becoming the breast of a Christian. We are now in a state of expectancy; in a middle state between the two worlds. Hope is the proper grace to be exercised