ment and actions towards them, and in the injurious deeds they do them. If clothed with authority, they sometimes carry themselves very injuriously toward those over whom their authority extends, by behaving very assumingly, and magisterially, and tyrannically toward them; and sometimes those who are under authority, carry themselves very injuriously toward those who are over them, by denying them that respect and honor which. are due to their places, and thus to themselves while they occupy them. Some carry themselves very injuriously toward others by the exercise of a very selfish spirit, seeming to be all for themselves, and apparently having no regard to the good or benefit of their neighbor, but all their contrivance is only to better their own interests. Some carry themselves injuriously in the manifestation of a very haughty and proud spirit, as though they thought they were more excellent than all others, and that nobody was at all to be regarded except themselves alone; and this appears in their air, and talk, and actions, and their greatly assuming behavior in general, all of which are such, that those about them feel and justly feel, that they are injured by

them.

Some carry themselves very injuriously by the exercise of a very wilful spirit, being so desperately set on having their own way, that they will, if possible, bend everything to their own will, and never will alter their career, or yield to the wishes of others: they shut their eyes against the light or motives others may offer, and have no regard to any one's inclination but their own, being always perverse and wilful in having their own way. Some carry themselves injuriously in the course they take in public affairs, acting not so much from a regard for the public good, as from the spirit of opposition to some party, or to some particular person; so that the party or person opposed is injured, and oftentimes is greatly provoked and exasperated. Some injure others by the malicious and wicked spirit they cherish against them, whether with or without cause. It is not an uncommon thing for neighbors to dislike and even hate one another; not cherishing anything like love to each other in their hearts, but whether they acknowledge it or not, in reality hating one another, having no delight in each other's honor and prosperity, but, on the contrary, being pleased when they are cast

down and in adversity, foolishly and wickedly thinking, perhaps, that another's fall is their own elevation, which it never is. Some injure others by the spirit of envy they show toward them, cherishing ill-will toward them for no other reason than for the honor and prosperity they enjoy. Many injure others from a spirit of revenge, deliberately returning evil for evil, for real or imaginary injuries received from them; and some, as long as they live, will keep up a grudge in their hearts against their neighbor, and whenever an opportunity offers, will act it out in injury to him in the spirit of malice. And in innumerable other particular ways which might be mentioned, do men injure one another; though these may suffice for our present purpose. But,

II. I would go on to show what is meant by meekly bearing such injuries, or how they ought meekly to be borne.-And here I would show, first, the nature of the duty enjoined; and then why it is called long-suffering, or suffering long. And,

1. I would show the nature of the duty of meekly bearing the injuries we suffer from others. And,

First, It implies that injuries offered should be borne uithout doing anything to revenge them. There are many ways in which men do that which is revengeful; not merely by actually bringing some immediate suffering on the one that may have injured them, but by anything either in speech or behavior, which shows a bitterness of spirit against him for what he has done. Thus, if after we are offended or injured, we speak reproachfully to our neighbor, or of him to others, with a design to lower or injure him, and that we may gratify the bitter spirit we feel in our hearts for the injury that neighbor has done us, this is revenge. He, therefore, that exercises a Christian long-suffering toward his neighbor, will bear the injuries received from him without revenging or retaliating, either by inju. rious deeds or bitter words. He will bear it without doing anything against his neighbor that shall manifest the spirit of resentment, without speaking to him, or of him, with revengeful words, and without allowing a revengeful spirit in his heart, or manifesting it in his behavior. He will receive all with a calm, undisturbed countenance, and with a soul full of meekness,.quietness and goodness;

and this he will manifest in all his behavior to the one that has injured him, whether to his face or behind his back. Hence, it is, that this virtue is recommended in the Scriptures under the names of gentleness, or as always connected with it, as may be seen in James iii. 17, and Galatians v. 22. In him that exercises the Christian spirit as he ought, there will not be a passionate, rash, or hasty expression, or a bitter, exasperated countenance, or an air of violence in the talk or behavior; but, on the contrary, the countenance and words and demeanor, will all manifest the savor of peaceableness and calmness and gentleness. He may perhaps reprove his neighbor. This may clearly be his duty. But if he does, it will be without impoliteness, and without that severity that can tend only to exasperate; and though it may be with strength of reason and argument, and with plain and decided expostulation, it will still be without angry reflections, or contemptuous language. He may show a disapprobation of what has been done; but it will be not with an appearance of high resentment, but as reproving the offender for a sin against God, rather than as for the offence against