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with the ftream of nature, but labour against it. Let him deny himself. He muft feek thofe things that thwart inclination, not thofe that please it; Let him take up his cross, Matth. xvi. 24. A

Christian is not only condemned to labour by the fentence of nature, but by the principles of his religion. For a Chriftian is a man, who openly profeffes to follow Chrift; that is, to believe his doctrine, and to practise those virtues he commands in his gofpel, and recommends to us by his example. It is on this condition he promises heaven; To him that overcometh, will I grant to fit with me in my throne, even as I alfo overcame, and am fet down with my Father in his throne. Rev. iii. 21. I have merited this high ftate of glory for my humanity by my virtues; and all my followers must imitate my actions, to partake of my glory.

And St. Peter does not only in general affure us, Chrift's life must be the pattern of ours; but he defcends to particulars: When he was reviled, he reviled not again; when he fuffer'd, he threatned not. This conduct of our bleffed Saviour engages us to fuffer with patience the calumnies of evil men, and all the temptations and perfecutions of evil fpirits, with fweetnefs and refignation. Our innocence can be no excufe for complaints, much less for revenge. Christ had committed no fin, as St. Peter teftifies; and yet he would neither plead innocence before his heavenly Father for an exemption, nor use his power in his own defence; but received fentence of condemnation, and death, from the hands of his barbarous enemies.

But alas! We are often guilty of the fame conduct we blame in our neighbour, and lay greater failures at his door, than he at ours. We cannot therefore, without the greatest partiality in this cafe, fall into fits of impatience: it is true, a neighbour

does

does ill, in returning affronts for affronts; but we do worse, by giving the firft provocation.

But tho' we are innocent in regard of men, we are always culpable in the fight of God. We all offend in many things: why then should we take it ill to be treated feverely by men, who perchance have never received any obligation from us, when we daily offend God, from whofe goodness we received all we poffefs in this world, and from whose bounty we expect all happinefs in the other? Tho' therefore men have no right to punish or perfecute us, God has. And how do you know but he makes use of their malice, to chastise our faults here, that he may fpare them hereafter, and befides crown a fhort patience with a reward of eternal glory?

It is certain, nothing can befal us but by God's permiffion he neither defigns, nor even permits any thing here, but for our good; and we may turn it to our profit, if we please, by receiving it with a christian refignation to providence. The moft mortifying accidents may prove, not only advantageous, but even fweet, if we raise our thoughts above time, and fix them upon eternity. Who can reflect with St. Paul, that a moment of pain, born for the love of God, will be rewarded with an eternity of pleasure, and not receive, with patience, an outrage from a neighbour, or even the most cruel death from the hand of a tyrant? There is no more proportion between the pain and the recompence, than between time and eternity that foon paffes, but this never ends.

When therefore we are attack'd by malicious tongues, and our reputation is blackened by falfe afperfions; let us not think of the injury we fuffer, but rather of our fins that deferve the mortification; not of our reputation which is leffened in the efteem of men, but of the crown of glory, God has pre

pared

pared for those, who fuffer reproaches and calumnies, with humility, patience and refolution.

O! could we but deeply imprint this truth, which our religion not only obliges us to know, but alfo to practife; temporal misfortunes would make small impreffion upon us; we should bear them with less trouble, and more advantage, I am fure. But the weakness of our faith encreases the fenfibility of nature, and this heats our paffions to fuch a degree, that they fuffer no cool thoughts to enter into our foul. We give ourselves up wholly to refentment; and fo make use of thofe means, God permitted to befal us for our fanctification, to our prejudice.

St. Peter affures us, our Saviour cured the wounds fin had made in our fouls, by the wounds and scars he received in his body. Our falvation coft him dear: is it not juft, we fhould do fomething ourfelves? He bore our fins in his own body on the tree; and can we do lefs, than to bear at least, with patience, thofe croffes he permits others to lay upon us? They expiate the punishment due to our fins, if well employ'd, and encrease both, if ill: Where then is our prudence? nay, where is our Christianity, if we let flip fo favourable occafions to appease God's anger, and to merit his favour?

St. Peter tells the Chriftians of his times, they had all gone aftray like fheep, but that, by abjuring their former idolatry, embracing the chriftian religion, and practifing its doctrine, they were happily returned to the Paftor of their fouls. We all go aftray from our Paftor Jefus Chrift, not only when we abandon his religion; but when we act contrary to his precepts, and when our lives bear no resemblance with our faith: and there is no way to return to his fold, but by a hearty and fincere repentance. We must change our heart, alter our practice, deteft the fond allurements of flesh

and

and blood, and follow closely our heavenly Paftor, that is, obferve inviolably his commands; and then his providence will carefully watch over us, and lead us into thofe joys he has promised to thofe, that ferve him with fidelity and perfeverance.

Defire not therefore, O my foul, a life without croffes; but rather ftrength to bear them with refignation: and, if thou wilt not embrace them with joy, at least fupport them with patience. This is not only thy duty, but thy advantage: by the pain of a moment, thou wilt deferve the reward of a happy eternity.

GOSPEL of St. John, Chap. x. Verse

11. I am the good Shepherd; the good Shepherd giveth his life for the fheep.

12. But he that is an bireling and not the fhepherd, whofe own the sheep are not, feeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and fcattereth the sheep.

13. The bireling fleeth, because he is an hireling, and careth not for the sheep.

14. I am the good Shepherd, and know my sheep, and am known of mine.

15. As the Father knoweth me, even so know I the Father and I lay down my life for the Sheep.

16. And other Sheep I have, which are not of this fold: them also I must bring, and they shall bear my voice, and there shall be one fold, and one Shepherd.

Vol. II.

B

The

The MORAL REFLECTION.

UR bleffed Saviour, in almost every place

of the fcripture, uses the most endearing expreffions imaginable, to court men to love him. One would think he ftood in need of our affection to compleat his happiness; and that his intereft moved him to invite us to his fervice, not our own he often leaves the awful title of Lord, to call us brethren; that this near relation may move us to a kindness, and a confidence fuitable to fo ftrict an alliance. Sometimes he compares himself to a mother, and protefts his love for us exceeds that of the moft paffionate mother for her dearest child. In the paffage before us, he compares himfelf to a fhepherd, I am the good Shepherd and fhews that he is as watchful to procure our falvation, as the moft vigilant fhepherd is to preferve his flock.

And, to convince us of this truth, he lays before us all the properties of a good paftor, on the one fide; and those of a bad one, on the other. The good Shepherd giveth his life for the fheep: this he did upon the crofs; not only in the most painful, but also the moft fhameful and ignominious manner imaginable. This death he embraced, not for his own fins (for he was without fpot) but ours; to fatisfy his Father for our rebellion; and to purchase grace, to enable us to live virtuously here,and in blifs hereafter. All the labours of thy life, O Lord, were undergone for our example; all the pains, and torments of thy death, for our ranfom: the suffering was thine; but the advantage ours. Thou art not more happy because thou haft made us fo; nor wouldst thou have been miferable, had we been eternally punished. O that our gratitude would bear fome proportion with thy favours;

and

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