SERM, indeed Chriftianity requires our warmeft,
XIV. most affectionate zeal for its propagation and
a refolved adherence to the profeffion of it,.
even though we should fuffer by the hands
of men, so far as to the lofing of life itself; yet
it no where requires us to precipitate ourselves
into dangers from the adverfaries of the gospel,
and to provoke their perfecuting rage by our
rafhly and indiscreetly endeavouring to force
it upon
them by our importunity, while they
manifeftly show an utter averfion to it. On
the contrary our Saviour injoins his difciples,
though they should never betray his caufe
for fear of perfecution, nor procure eafe to
themfelyes by denying the truth, but be pre-
pared to endure the moft grievous fufferings
rather than for fake their profeffion; yet, I
fay, he injoins them to fhun perfecution
whenever they could do it with a good con-
fcience. When they were perfecuted in one
city, their orders were, to flee to another,
both that they might fave their own lives,
which should not be thrown away unnecef-
farily, and that they might feek an oppor-
tunity of beftowing their labours in the pro-
pagation of Christianity where they might
hope for a better reception. But the general

rale to Chriftians is, * See that

ye

walk cir-SERM.

cumfpectly not as fools but wife: redeeming the time, when the days are evil or calamitous; and in the degree in which they are so, through the oppofition of bad men to the caufe of religion: that is, endeavour to prolong the time of your tranquillity by such a prudent and difcreet conduct, as may avoid perfecution and other inconveniencies. The fame direction is given, † Walk in wisdom towards them that are without (Jewish and heathen infidels, enemies to the truth,) redeeming the time.

The general foundation upon which this rule refts, is, that as God has put men here in a ftate of probation and difcipline with refpect to virtue and happiness, at the fame time in a focial relation to each other, requiring them to perform all mutual good offices, and to cultivate peace, he would have them left to their freedom as rational creatures in what concerns their duty to him, even though they abufe that freedom, and to carry it to each other with a blameless unprovoking prudence. The confequence is, that good men, however zealous for religion and compaffionate to finners, must not use violence

XIV.

SERM. violence to reclaim them (which God himXIV. felf does not, though infinitely more jealous

for his own honour, and good of his creatures, as well as powerful to do them good) nor muft they be teazed with unfeasonable clamorous importunities, which will be refented as a kind of encroachment on their liberty, and irritate their peevish tempers, disturbing the peace which ought to subsist among men as focial creatures in this world, even abstracting from the exercise of piety.

The only reflection I shall make on this laft part of the text, is, that we should apply it for our direction in the ordinary state of things, and in the particular circumftances wherein we are placed. These words were fpoken by our Saviour in the beginning of Christianity, when it was but making its entrance into the world, and had many enemies. It was then neceffary for its friends to behave circumfpectly, and with wisdom, that they might not hurt its interests, nor mar its propagation. And at all times, even where it is the most firmly established, care fhould be taken by the profeffors of it to do all they can for preferving its reputation, and that men do not receive prejudices against it. Particularly there are two cafes in which the

rule

rule fhould be attended to, and applied in SERM. proportion. One is the divided state of proXIV. feffed Chriftians, when they have formed. themselves into different parties, fiercely op pofing one another which is just now the case in fact, as it has been very often almoft in every age of the Chriftian church. How fhould these parties fo directly oppofite carry it towards each other, and particularly the best to the worst, the most violent and obftinate gainfayers of the truth? Juft, I think, in the main the fame way as towards unbelievers; that is, upon the foot of humanity, bringing the affairs of religion as little into question as may be. For in proportion the methods which recommend the gofpel itself to the world, and preferve peace in the cafe of a different reception given to it, will contribute to the promoting fome of its parts, its particular doctrines and inftitutions, which may be oppofed by fome who are not avowed adverfaries to the whole. And the fame prudent conduct which foftens infidels, and difpofes them to peace, may allay animofities among Chriftians, which are reproachful to their common profeffion and prevent their being devoured one of another.

The

SERM. The other cafe in which the rule of the XIV. text fhould be applied is more private, di

recting our behaviour towards others, within the narrow circle of our own acquaintance and friendship. It often falls out, that our friends differ from us, and fome things happen in their conduct which appear to us blameable. It is certainly very kind to fet them right. But in endeavouring to do fo, great difcretion is to be ufed, and nothing is more neceffary than to study men's tempers. There are people by no means to be numbred with those who are proverbially called dogs and fwine, and yet not at all easy of access in the way of friendly admonition. When you meet a man under a vehement prepoffeffion, or know him to be of a spirit easily enflamed, it is not best to attack his faults directly, at least till time, and fome concurring circumstances difpofe him more to hearken to advice. I confess what I have been now infifting on, is not a common fault, yet it may be useful for fome to be warned. against it. We are generally now got into the other extreme, fo far from giving that which is holy to the dogs, and casting pearls before swine, we fcarcely give them even to those who are holy, and efteem them as much