"as much from them in Peace and Cha- SERM.

«rity."

2. In like manner we fhould take care how we give juft Offence to weak Chriftians in matters of Practice. This now is a cafe in point; or that to which the words in the text directly and immediately refer. In all indifferent points of Practice, (fuch as eating, or not eating meats offered to Idols, was in the Apostle's time, in fuch points, I say) we fhould always chufe the most charitable fide as the safest. If any particular practice of our's be a means of drawing others into fin, or encouraging them to act contrary to their own Confcience, it is no longer an indifferent thing whether we continue in it or no. Though it be in itself indifferent, yet if it give real Offence to weak and fcrupulous Confciences, that is a good reason why it ought to be discontinued. This is a rule the Apostle hath often laid down in this cafe, and by which he was determined to form his own conduct. If, fays he, the eating meat make my Brother to offend, I will eat no more meat whilst the world ftands, left I make my

Brother to offend (d).

I.

B 3

3. We

(d) 1 Cor. viii. 13,

SERM.

I.

3. We fhould take care not to give Offence in our Difcourfe or Conversation with others. To which end we should avoid all needlefs and pofitive Contradiction; which is commonly difgufting, especially when it appears to proceed from pride and affectation; and fometimes is the beginning of much uncharitable Contention. As we often find that they who are most ready to contradict are most impatient of Contradiction, fo in general we may obferve, that they who åre most apt to give Offence, are leaft able to bear it. Not that we are bound to indulge the Caprice of every conceited Humourist; but it will be often found the wifest way to let fuch have their Humour, rather than by a stiff Oppofition to inflame them. A prudent, peaceable and inoffenfive Christian will do what he can to render himself agreeable in all companies, and procure the esteem of men by all obliging Compliances confiftent with thofe few Reftrictions I have before mentioned.

4. We should take care to give no juft Offence in our way of Commerce or Dealings with men. Either by Exaction and Oppref

I.

fion; or by rigorous and exorbitant Claims, SERM. beyond the Rules of Equity and Mercy, where there is but small ability to answer them. This the Prophet calls grinding the Face of the Poor (e): Or by methods of Fraud, in order to fecure a Profit to ourselves by the Lofs and Damage of another; or by taking advantage of his Ignorance, to overreach and deceive him. For there is but little difference in the eye of GoD and court of Confcience, whether we injuriously deprive a man of his property by Fraud or by Force. The Injuftice in the former cafe is equal to that in the latter, though the Villany appear not fo flagrant in the Eye of the

World.

These things cannot fail to give great Offence, and that very juftly; and especially when practifed by those who profess to be governed, all the while, by the ftricteft principles of Chriftianity. The only general rule applicable to all particular cafes of this nature, in order to avoid giving just Offence to any, is that which our Saviour hath laid down for us, and by which he requires every Chriftian to direct his Conduct, viz.

<to

"do

SERM." do to others that which, upon a change of

I.

"circumftances, we fhould judge reasonable "others fhould do to us. That is, to put "ourselves into another's place, and to do nothing to him but what in that cafe we "fhould be willing to receive from him."

5. We should take care not to give Offence to others by our Tempers. In fome tempers there are many things very difguftful and offenfive, which tend very much to disturb the peace of Society, and diffolve the Bonds of christian Love and Friendship. I fhall but just mention two or three.

1. A vain and oftentatious temper: when a man appears to centre all his views in himfelf, and to be fo full of fecret pride and selfapplaufe, that it is continually running over his Lips. This Temper prompts a man to make himself the frequent fubject of his own Difcourfe, to hint at his own excellencies, and to poffefs others with a high Idea of whatever he values himself most upon. It is eafy to obferve how hard fuch persons will labour and beg, in an oblique way, for a little Incence to their own Vanity; which if they cannot obtain from others, they feldom fail of fetting them an example

by

I.

by sprinkling it themselves. This Temper, if SERM. it prevails, is naufeous and offenfive enough. But not near fo bad as,

2. A rigid, cenforious, and detracting Spirit, which often proceeds from the fame original as the other, viz. fecret Pride and exceffive Self-love. Such men seek to raise their own Reputation for Wisdom, Wit, or Piety on the ruins of another man's: and fenfible that their Character will make but a poor figure in the midst of others that outfhine it, eclipse them to make their own confpicuous; hoping to appear more illustrious in proportion as they make others appear lefs fo.

3. A paffionate and revengeful Temper is a very offenfive one. And not only fo, but a most mischievous and hurtful one; and the farthest from the right Christian Temper of any whatsoever. This gives very just and univerfal Offence. And fo does,

4. An arbitrary, over-bearing, and imperious Temper; which tyrannizes over ingenuous Modefty, and thinks to carry all before it by mere dint of Noife and Confidence. And,

Laftly,