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in the Christian warfare, and coming out bold against the enemies of Christ and his people?

To which I answer, there doubtless is such a thing. The whole Christian life is fitly compared to a warfare. The most eminent Christians are the best soldiers, endued with the greatest degrees of Christian fortitude. And it is the duty of God's people to be stedfast, and vigorous in their opposition to the designs and ways of such as are endeavouring to overthrow the kingdom of Christ, and the interest of religion. But yet many persons seem to be quite mistaken concerning the nature of Christian fortitude. It is an exceeding diverse thing from a brutal fierceness, or the boldness of beasts of prey. True Christian fortitude consists in strength of mind, through grace, exerted in two things in ruling and suppressing the evil passions and affections of the mind; and in stedfastly and freely exerting, and following good affections and dispositions, without being hindered by sinful fear, or the opposition of enemies. But the passions restrained, and kept under in the exercise of this Christian strength and fortitude, are those very passions that are vigorously and violently exerted in a false boldness for Christ. And those affections which are vigorously exerted in true fortitude, are those Christian holy affections, that are directly contrary to the others. Though Christian fortitude appears in withstanding and counteracting enemies without us, yet it much more appears in resisting and suppressing the enemies that are within us; because they are our worst and strongest enemies, and have greatest advantage against

us.

The strength of the good soldier of Jesus Christ appears in nothing more, than in stedfastly maintaining the holy calm, meekness, sweetness, and benevolence of his mind, amidst all the storms, injuries, strange behaviour, and surprising acts and events of this evil and unreasonable world. The scripture seems to intimate that true fortitude consists chiefly in this, Prov. xvi. 32. He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city.

The surest way to make a right judgment of what is a holy fortitude in fighting with God's enemies, is to look to the Captain of all God's hosts, our great leader and example, and see wherein his fortitude and valour appeared, in his chief conflict. View him in the greatest battle that ever was, or ever will be fought with these enemies, when he fought with them all alone, and of the people there was none with him. See how he exercised his fortitude in the highest degree, and got that glorious victory which will be celebrated in the praises and triumphs of all the hosts of heaven, through all eternity. Behold Jesus Christ in his last sufferings, when his enemies in earth and hell

made their most violent attack upon him, compassing him round on every side, like roaring lions. Doubtless here we shall see the fortitude of a holy warrior and champion in the cause of God, in its highest perfection and greatest lustre, and an example fit for the soldiers to follow, that fight under this Captain. But how did he show his holy boldness and valour at that time? Not in the exercise of any fiery passions; not in fierce and violent speeches, vehemently declaiming against the intolerable wickedness of opposers, giving them their own in plain terms; but in not opening his mouth when afflicted and oppressed, in going as a lamb to the slaughter, and as a sheep before his shearers is dumb, not opening his mouth; praying that the Father would forgive his cruel enemies, because they knew not what they did; nor shedding others' blood, but with all-conquering patience and love shedding his own. Indeed one of his disciples, who made a forward pretence to boldness for Christ, and confidently declared he would sooner die with Christ than deny him, began to lay about him with a sword: but Christ meekly rebukes him, and heals the wound he gives. And never was the patience, meekness, love, and forgiveness of Christ, in so glorious a manifestation, as at that time. Never did he appear so much a Lamb, and never did he shew so If therefore we much of the dove-like spirit, as at that time.

see any of the followers of Christ, in the midst of the most violent, unreasonable, and wicked opposition, maintaining the humility, quietness, and gentleness of a lamb, and the harmlessness, love, and sweetness of a dove, we may well judge that here is a good soldier of Jesus Christ.

When persons are fierce and violent, and exert their sharp and bitter passions, it shows weakness, instead of strength and fortitude. 1 Cor. iii. at the beginning, And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.-For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

There is a pretended boldness for Christ that arises from no better principle than pride. A man may be forward to expose himself to the dislike of the world, and even to provoke their displeasure, out of pride. For it is the nature of spiritual pride to cause men to seek distinction and singularity; and so oftentimes to set themselves at war with those whom they call carnal, that they may be more highly exalted among their party. True boldness for Christ is universal, and carries men above the displeasure of friends and foes; so that they will forsake all rather than Christ; and will rather offend all parties, and be thought meanly of by all, than offend Christ. And that duty which tries whether a man is willing to be despised by those of his own par

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ty, and thought the least worthy to be regarded by them, is a more proper trial of his boldness for Christ, than his being forward to expose himself to the reproach of opposers. The apostle de

clined to seek glory, not only of Heathens and Jews, but of Chris tians; as he declares, 1 Thess. ii. 26. He is bold for Christ, who has Christian fortitude enough to confess his fault openly, when he has committed one that requires it, and as it were to come down upon his knees before opposers. Such things as these are much greater evidence of holy boldness, than resolutely and fiercely confronting opposers.

As some are much mistaken concerning the nature of true boldness for Christ, so they are concerning Christian zeal. It is indeed a flame, but a sweet one; or rather it is the heat and fervour of a sweet flame. For the flame of which it is the heat, is no other than that of divine love, or Christian charity; which is the sweetest and most benevolent thing that can be, in the heart of man or angel. Zeal is the fervour of this flame, as it ardently and vigorously goes out towards the good that is its object; and so consequently in opposition to the evil that is contrary to, and impedes it. There is indeed opposition, vigorous opposition, that is an attendant of it; but it is against things, and not persons. Bitterness against the persons of men is no part of, but is contrary to it; insomuch that the warmer true zeal is, and the higher it is raised, so much the further are persons from such bitterness, and so much fuller of love both to the evil and to the good. It is no other, in its very nature and essence, than the fervour of Christian love. And as to what opposition there is in it to things, it is firstly and chiefly against the evil things in the person himself who has this zeal: against the enemies of God and holiness in his own heart; (as these are most in his view, and what he has most to do with ;) and but secondarily against the sins of others. And therefore there is nothing in a true Christian zcal contrary to the spirit of meekness, gentleness, and love; the spirit of a little child, a lamb and dove, that has been spoken of; but is entirely agreeable to, and tends to promote it.

But I would say something particularly concerning this Christian spirit as exercised in these three things, forgiveness, love and mercy. The scripture is very clear and express concerning the absolute necessity of each of these, as belonging to the temper and character of every Christian. A forgiving spirit is necessary, or a disposition to overlook and forgive injuries. Christ gives it to us both as a negative and positive evidence; and is express in

Mr. Shepard, speaking of hypocrites affecting applause, says, 66 Hence men forsake their friends, and trample under foot the scorns of the world: they have credit elsewhere. To maintain their interest in the love of godly men, they will suffer much." Parable of the Ten Virgins, Part 1. p. 180.

teaching us, that if we are of such a spirit, it is a sign we are in a state of forgiveness and favour ourselves; and that if we are not of such a spirit, we are not forgiven of God; and seems to take special care that we should always bear it on our minds. Matth. vi. 12, 14, 15. Forgive us our debt, as we forgive our debtors. For, if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Christ expresses the same at another time, Mark xi. 25, 26, and again in Matth. xviii. 22, to the end, in the parable of the servant, who owed his lord ten thousand talents, and who would not forgive his fellow-servant an hundred pence; and therefore was delivered to the tormentors. In the application of the parable Christ says, ver. 35. So likewise shall my heavenly Father do, if ye from your hearts forgive not every one his brother their trespasses.

And that all true saints are of a loving, benevolent and beneficent temper, the scripture is very plain and abundant. Without it, the apostle tells us, though we should speak with the tongues of men and angels, we are as a sounding brass, or a tinkling cymbal: and though we have the gift of prophecy, and understand all mysteries, and all knowledge; yet without this spirit we are nothing. There is no one virtue, or disposition of mind, so often and so expressly insisted on, as marks laid down in the New Testament, whereby to know true Christians. It is often given as a sign peculiarly distinguishing, by which all may know Christ's disciples, and by which they may know themselves; and is often laid down, both as a negative and positive evidence. Christ calls the law of love, by way of eminence, his commandment, John xiii. 34. A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love another. And Chap. xv. 12. This is my commandment, That ye love one another, as I have loved you. And ver. 17. These things I command you, that ye love one another. And says, chap. xiii. 35, By this shall all men know that ye are my disciples, if ye have love one to another. And Chap. xiv. 21. (still with a special reference to this which he calls his commandment), He that hath my commandments, and keepeth them, he it is that lovth me. The beloved disciple, who had so much of this sweet temper himself, abundantly insists on it, in his epistles. Not one of the apostles is so express in laying down signs of grace, for professors to try themselves by, as he; and in his signs, he insists scarcely on any thing but a spirit of Christian love, and an agreeable practice; 1 John ii. 9, 10. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother

abideth in the light, and there is none occasion of stumbling in. him. Chap. iii. 14. We know that we are passed from death unto life, because we love the brethren: he that loveth not his brother, abideth in death. ver. 18, 19. My little children, let us not love in word and in tongue, but in decd and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. ver. 23, 24. This is his commandment, that we should love one another. And he that keepeth his commandments, dwelleth in him, and he in him: and hereby we know that he abideth in us, by the Spirit which he hath given us. Chap. iv. 7, 8. Beloved, let us love one another: for love is of God: and every one that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love. ver. 12, 13. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, because he hath given us of his Spirit. ver. 16. God is love; and he that dwelleth in love, dwelleth in God, and God in him. ver. 20. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

And the scripture is as plain as possible, that none are true saints, but those who are of a disposition to pity and relieve their fellow-creatures, who are poor, indigent, and afflicted; Psal. xxxvii. 21. The righteous sheweth mercy, and giveth. ver. 26. He is ever merciful, and lendeth. Psal. cxii. 5. A good man sheweth favour and lendeth. ver. 9. He hath dispersed abroad, and given to the poor. Prov. xiv. 31. He that honoureth God, hath mercy on the poor. Prov. xxi. 26. The righteous giveth, and spareth not. Jer. xxii. 16. He judged the cause of the poor and needy, then it was well with him: was not this to know me? saith the Lord. Jam. i. 27. Pure religion and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, &c. Hos. vi. 6. For I desired mercy, and not sacrifice; and the knowledge of God, more than burnt-offerings. Matth. v. 7. Blessed are the merciful; for they shall obtain mercy. 2. Cor. viii. 8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. Jam. ii. 13-16. For he shall have judgment without mercy, that hath shewed no mercy.--What doth it profit, my brethren, though a man may say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food; and one of you say unto them, Depart in peace, be you warmed and filled: notwithstanding ye give them not those things which are needful to the body; what doth it profit? 1 John iii. 17, Whoso hath this world's good, and seeth his brother

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