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expressed by this term, a distinction or two may be given, to strengthen its meaning.

The best idea of the general property for its compass that was ever suggested perhaps, by any one, occurs in that heavenly effusion of our Saviour's, called "The Lord's Prayer:" where the two species, divine and human forgiveness or placability, are so linked together, and such a necessity is established between them, that the species which all are bound to desire, is not to be expected, it seems, without the other. That sacred clause, "FORGIVE US OUR DEBTS, AS WE FORGIVE OUR DEBTORS” (Mat. vi. 12), deserves to be made an universal text on forgiveness, and to be particularly enlarged on, but not in so general a discussion as the present. One principle or condition, however, of Christian forgiveness having been mentioned, it may not be irrelevant to mention here one or two more.

The principle just mentioned is, to forgive in consideration of the Good Being: and to that may now be added a forgiving also, in consideration of the evil one, who is justly considered among Christians as the secret Author of every provocation, the Ahithophel, the false counsellor, the Satan, the betrayer, the tyrant, the universal enemy of mankind; and therefore by right the universal object of their resentment: his dupes and captives being rather to be pitied sometimes for their subjection to the ruthless monster; though justice and prudence may require their chastisement, or even their abstraction from society, if they cannot be abstracted from his service. So Jesus wept over Jerusalem, instead of resenting its ingratitude, with this pathetic exclamation. "O Jerusalem, Jerusa lem; thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not” (Mat. xxiii. 37).

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Another principle of forgiveness, also worth mentioning as peculiar to Christian modes, depends on the supposition of the offence, and is that of considering every deli

berate injury done to man as properly an offence against his Maker, and more or less heinous according to the holiness or innocence of the sufferer, which is his proximity to God in Christ. So that a sufferer on any occasion is not concerned to resent an injury done to himself more than one done to another, and not so much as one immediately aimed at his Maker, or which can be so considered; as implied in that exclamation of the Psalmist, "Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee?" (Ps. cxxxix. 21); while of one's personal enemies one would rather say with our Saviour," Father, forgive them; for they know not what they do!" (Luke xxiii. 34).

T4, There are many circumstances and occurrences, which without amounting to injuries, may prove offensive to so captious an animal as man in prosperity. It is of fensive, for example, not to be prosperous like the animal, or not to be of the same party, or of the same creed. All this is offensive to them who have their heart's wish in every other respect, and only want more matter of offence; it is enough to disqualify its hapless subject for any participation in the prosperous man's sympathy or confidence. But Christian modes or Christianity would require us to tolerate greater differences than these: it would teach mankind as one great family to practise generally without their walls that Toleration and mutual Concession which they are obliged to practise within, or the house could not stand. If we find manners and sentiments in those of our communion, which, without being flagitious, yet do not exactly please us, we are not therefore required to fall out with them immediately for it; nor yet with the building either in which we are wont to meet, as if there could be blasphemy in stone walls, and to be for separating at once them from us, or ourselves from the walls and them. Retaining our own liberty of sentiment and profession may be enough, without the liberty of forcing our

sentiments and professions upon others: or if such liberty be not enough for us, how can less be enough for them? If we happen to have more power or control than others, it does not hinder but we may consider others as ourselves, and make the same allowance to them that we should ourselves require in their condition.

—5, The same measure or mode ought also to be observed with respect to ordinary topics and on ordinary occasions, as with respect to the more serious topic of religion on which men are so apt to differ. We ought on all occasions, to be ready to afford a kind hearing and indulgent acceptation to others, though they might not be so well spoken, nor so well seen in their subject, nor so easy either in their circumstances as ourselves. This is the part generally known by the name of Affability and Condescension: though there seems to be some confusion in the use of the first mentioned term. For our superiors too often think it a piece of affability, if they only condescend to speak to us: but the property in fact is more amiable; inviting familiarity, instead of displaying it. An affable man, according to the derivation of the term is, not one who talks to us, but who by suitable manners will encourage us to talk to him as we can; or more briefly, he is, not one who speaks to, but one who may be spoken to, by any one.

-6, Patience, though more neutral than the forementioned sorts, as rather taking than seeking aught, may for a good appetitive property also rank with most in spirit, as well as in truth of character. For we may understand by Patience the equally enduring not only of injuries, privations, and sufferings, but also of labour, fatigue, opposition, danger, and whatever else is necessarily encountered in the way to excellence of any description; which indeed seems rather the better part of patience, making it look like fortitude. And of this property of patience too, admirable as it is, one might also aver, that

it is not admirable, but much otherwise without a good motive, and, to be perfect, should be tempered with Christian piety or the Spirit of Christ.

For patience is rather insipid; it is more the patience of an ass than of an intelligent creature, without some motive from intellect. And what would that motive suggest or comprehend, but a regard to God and futurity? Looking to the one, we say, "Thy will be done;" looking to the other, "Thy kingdom come;" willing and contented to rub through life any how, so as we may but end it happily. Thus by a pious deference to the will of the Supreme Being, patience takes again another turn, looking more like resignation; which is more properly a part of godliness than of morality, and will deserve to be mentioned under that head accordingly; its place being occupied for the present by two or three other moral properties and as perfectly Christian. Such are meekness and humility: meekness, which like charity, seeketh not her own; and humility which knoweth not what her own is.

—7, Meekness seeketh not her own, in not being easily provoked. For this provocation is the same nearly with a thirst for reparation; it is like challenging a debt which some one has incurred by either spoiling another of his virtue, fortune, reputation, or by affronting him with slander or disparagement respecting the same or some of them. But such a reparation meekness will not need in the first place so often as any opposite property like pride, anger, ostentation and others; being itself generally less observed, and consequently more removed from aggression. While, in the next place, if such a reparation was due or required, meekness would not be so eager as either of those opposites to seek that reparation, nor, of course, so likely to aggravate its own troubles by provoking one trouble after another.

And while meekness is thus indifferent respecting wrongs and redress, modesty and humility, two shades, appearances or presentations of the same excellent pro

perty will seem unconscious almost of their rights; not because they are fools, but because, if they had to estimate their own rights by their own worth, which seems a proper criterion, it would be more than they are aware of.

-8, But Modesty, the first of these properties, has also two shades or varieties; one more akin to chastity, the other to humility, being both good subjects of the heavenly kingdom, and too good sometimes for any other. For whether we consider the kingdom distinctly in persons, or collectively in social combinations, or abstractedly as embracing the forementioned good characteristics, in every case modesty of either kind will be one of the surest conservatives, as well as highest ornaments of the kingdom-in the male sex, the perfection of a manly character; in the female, a safeguard often more effectual than masculine courage and abilities. It is a safeguard both to their fortune and person; to their fortune in preventing an ostentatious expenditure and ruinous litigations with other wasteful habits to which the male sex is heedlessly addicted; and to their person by concealing from the superfluous gaze of insolence, attractions that ought to be reserved for modest worth.

In youth this becoming property may act as a counterpoise to the violent passions, weak judgment, and corrupt influence to which that period is so generally exposed: while in age it seems almost a matter of course; not only from the decline of passion, which is a physical reason, but also from long teaching and experience, which must prove a man to be as deficient in mental as in corporeal vigour at that period, if he have not learned to be modest: so that an immodest old man in either sense may be, if indeed he is not, generally regarded as something monstrous.

9, As a companion or sequel to modesty, and intervening between that and humility, the property or habit of self-correction may be adduced: which from its affinity to self-restraint one might have been inclined to subjoin to temperance and its accompaniments, every act of

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