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such offences ourselves. Let us not stumble at Christ himself, or any of his doctrines or precepts. Though to some Christ crucified is "a stone of stumbling, and a rock of offence," a "stumbling-block and foolishness," let him be precious to us, as he is to all who believe. Let not the opposition of others deter us from following Christ. Let not the errors of others lead us astray. Let not the inconsistent, or even very scandalous, conduct of some professors prejudice us against real godliness, or be considered as furnishing any excuse for irreligion on our part. We do not judge so foolishly in other cases. We do not, because there is some counterfeit, reject all the real coin. We do not, because we have been sometimes deceived in business, look on all men as knaves. We do not, because there have been many erroneous speculations under the name of philosophy, suppose that there is no true philosophy. Neither let us be so unreasonable as to think, or speak, or act, as if we thought, that because there have been errors held, and sins committed, by many who were called Christians, there is no true Christianity, and no true piety, or that we can be safe without the knowledge, belief, and obedience of the truth. In a word, let us resolve to think and act for ourselves according to the Word of God. And yet, let us not trust in ourselves for stability, but in the living God. "Though all men should be offended," said Peter, "yet will I never be offended:" but we all know the result. Let us, therefore, pray the Lord to "hold us up, that we may be safe;" and let us ever remember the Saviour's own words: "Blessed is he, whosoever shall not be offended in me."

The second topic in this passage is that relating to for giveness of injuries. The connection between the former topic and this may consist in the fact, that much scandal is brought on the gospel by an unjust, quarrelsome, and unforgiving spirit in those who profess it.

Our Lord makes the supposition, "If thy brother trespass against thee;" if he injure thee, in any way, in thy property, or reputation, or put any slight, or affront, on thee: and such trespasses are of frequent occurrence. In such cases, the first part of the direction given to the persons trespassed against is, "Take heed to yourselves.”

It is then of much

importance to take heed, to be cautious and watchful. We ought to be careful not to lose the command of our temper, nor to break out into a passion, nor to use violent language, nor to take summary satisfaction, nor to vow revenge after

wards. According to Solomon's precept, "Say not, I will do so to him as he hath done to me; I will render to the man according to his work." All angry feelings, words, actions, and resolutions, should then be restrained. If anger do arise, instead of cherishing it, we should lay it aside as soon as possible, and remember the rule, "Let not the sun "He that is slow to anger, is go down upon thy wrath." better than the mighty; and he that ruleth his spirit, than he that taketh a city."

In such circumstances, however, a man is not bound to keep the sense of the injury done to him pent up in his Own breast; on the contrary, in many cases at least, he is required, and it is very likely to prove useful, to represent the matter calmly to the offending party, to state the unreasonableness and injustice of his conduct, and to "rebuke him," or chide him, in a serious and friendly way, in order to convince him of the wrong he has done. The general precept, in Leviticus, includes this particular case: "Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him." No doubt, much good temper is then necessary on both sides; on the one side, to complain and expostulate without exag.. gerating or upbraiding, and on the other, meekly to receive and to yield to the representation. All this not only is possible, but sometimes occurs, and that with the happiest results. When an opportunity is afforded for mutual explanation, it is often found that intentions had been misunderstood, and that the offence, at the worst, was not nearly so bad as was supposed; and, even when a real and heavy injury has been done, the offender is sometimes convinced, and brought to express his regret, and then the injured party is satisfied. "Rebuke a wise man, and he will love thee." "It is better to hear the rebuke of the wise, than for a man to hear the song of fools." Our Lord gives more full instructions on this point in the following passage of Matthew:* 66 Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican."

* Matt. xviii. 15.

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If he repent," says Christ, according to Luke, "forgive him"-forgive him instantly, frankly, completely. indeed, the offender do not repent-if he do not feel and acknowledge his fault, the person whom he has injured cannot, in the nature of things, feel and act towards him exactly as if he had repented. It is not possible that he can have the same esteem for him, or be on the same terms of free, familiar, and friendly intercourse with him. But, then, he must not cherish any hatred of him; nor must he meditate revenge. The Christian is required to love all men; but the exact nature of the obligation under which he lies cannot be perceived without being aware of the distinction between the love of benevolence and the love of complacency. He is to love all men, even his enemies, and the worst of men, with a love of benevolence, so as to wish them well, and to be ready to do them all the good in his power. But, as to a love of complacency-a love of approbation, esteem, and delight, that he can entertain towards men only in so far as their character appears to him to deserve it.

Lest any should imagine that the repetition of an injury might place an offender beyond the pale of forgive ness, Jesus adds, "And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him." You will be aware that seven is one of the remarkable numbers, and is often used as a definite for an indefinite number. Thus, "There are seven abominations in his heart," that is, many abominations: "Silver purified seven times," that is, often, or very much, refined. That the use of the number seven here is not intended to limit the exercise of forgiveness, but the very reverse, is clear from the similar passage in Matthew, 18th chapter, 21st verse: "Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times

seven."

Let us here, my friends, charge our consciences with the duty of conducting ourselves in a Christian manner towards those who may, in any way, injure us. Let us try to convince them of their offence, and to gain them. If they repent, let us thoroughly forgive them, so as to esteem them as much, and to be as cordial with them, as ever: and, if they do not repent, let us forgive them, so as to seek no revenge, but, on the contrary, to wish them well. There

are various cogent motives to induce us to comply with this duty of forgiveness.-Let us comply with this duty from a regard to our own peace of mind. If we give way to a revengeful and uncharitable temper, we punish ourselves by yielding up our hearts a prey to disquietude; whereas, if we forgive, we thereby alone, in a great degree, get rid of the unpleasant mental effect of the injury, and preserve, or recover, our inward tranquillity. Let us comply with this duty from a regard to the happiness of the world at large: for, while a revengeful spirit, followed out, fills society with crime and misery, the universal prevalence of a forgiving spirit would lead men to live and love like brothers, in happiness and peace. Let us comply with this duty from a regard to the express injunctions of Scripture. These are the words of our Saviour: "I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you; that ye may be the children of your Father who is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” And these are the precepts of his inspired apostle: "If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine: I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for, in so doing, thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." Let us comply, too, with this duty from a regard to our own need, and, it may be, our own possession, of divine forgiveness. We are accustomed to pray, "Forgive us our debts, as we forgive our debtors:" how then, on the principles of our own prayer, can we expect forgiveness of God ourselves, if we are revengeful? Christ, indeed, positively declares that God will not forgive us, unless we forgive others. This motive ought, surely, to bear with peculiar force on those who are themselves enjoying the peace of divine forgiveness. all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you."

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Whether the difficulty of these duties suggested to the disciples the necessity of strong faith for their discharge, or

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whether they were influenced by a general sense of its importance, the next, or third topic, introduced, is that of their application to Christ for more faith, together with the reply which it called forth. "And the apostles said unto the Lord, Increase our faith."* They were believers, they had some faith already; but their faith was weak, in comparison with what it should have been. Our Lord said to Peter, on one occasion, "O thou of little faith! wherefore didst thou doubt?"—and to the twelve disciples, on another occasion, Why are ye fearful? O ye of little faith!" They, very wisely, therefore, desired their faith to be strengthened. It is worthy of remark, that this application is one of the many express prayers addressed to Christ for what nothing short of divine power can grant, and, therefore, a positive proof of his Godhead. The production and increase of faith require a divine energy to be exerted on the mind. In the words of Paul to the Ephesians, "By grace are ye saved, through faith; and that not of yourselves: it is the gift of God.'

"And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree"+ (taking an illustration from an object which was before his eyes at the time), "Be thou plucked up by the root, and be thou planted in the sea; and it should obey you." The important efficacy which this declaration proved to belong to faith, showed the propriety of the request just made. The mustard seed, being a very small seed, is here, as in the parable which derives its name from the circumstance, referred to proverbially, to denote a very small degree and the declaration applies expressly to the faith of miracles, and, in principle, to saving faith. It applies expressly to the faith of miracles, where the gift of working miracles was bestowed. When the disciples could not cure the lunatic, they said to Jesus, "Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you." And, as on the occasion of the withering of the fig tree, "If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the * Προσθες ἡμιν πιστιν, "add faith to us."

+ Said to be the same as the sycamore; see chapter xix. 4.

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