from scripture to sanction such a spirit and conduct An inspired writer might properly denounce vengeance on the inveterate enemies of God, and utter prophecies respecting them; but such exempt cases do not constitute our rule of conduct, for that must be regulated by the express precepts, and by the example of Christ, as he was obedient to the law for us; nor may we follow even a prophet or apostle further than they followed the Lord.

Christian principles therefore will teach a man, as far as he is influenced by them, to recede from his right for the sake of peace and love, in all things, that consist with other duties; and to " follow peace with all 66 men," so as 66 to pursue after it," even when it flies from him. He will especially endeavour to promote the peace of the church, and avoid whatever may disturb it. He will," if possible, live peaceably with all "men," and will only deviate from this conduct, when compelled to it by duty. He is also a peace-maker, as far as he has any influence, both among his brethren and neighbours. He desires to be of one mind and judgment with all, who love the Lord; and if he must differ from them in sentiment, he would differ amicably, and reluctantly; for he "endeavours to keep the unity "of the Spirit in the bond of peace." He aims to "do all things without murmurings and disputings," and nothing" through strife and vain glory;" knowing that the "servant of the Lord must not strive, but be "gentle towards all men; in meekness instructing those "that oppose themselves." He is aware, that God alone can "give men repentance to the acknowledging "of the truth ;" and that revilings and bitter sarcasms are none of the means, which he hath instituted, and on which a blessing may be expected. His self-knowl edge and experience forbid him to disdain or despair of others; and so long as be deems it right to address himself to them at all, he will do it with a hope and pray er, that they may yet be saved by sovereign grace.

The same principles influence the believer to cultivate an habitual forbearance, and a readiness to pass over and forgive the manifold little faults, mistakes, and petulances, which we must expect to meet with even

in the best of men, whilst they continue in this imperfect state; for he knows that he needs such reciprocal forbearance from them; and without this mantle of love covering the multitude of faults, no peace can be expected in human society. He has been taught to bear without much concern those affronts, which proud men deem it a point of honour to resent, whatever consequences ensue; and if he be ridiculed or reviled for his tameness, he remembers the meekness of Christ amidst the scorn and cruelty of his enemies. His point of honour consists in not suffering himself to be over. come by any kind or degree of evil; in "overcoming " evil with good," and in subduing his own spirit; and his fortitude is shewn, by facing dangers and enduring hardships, in the cause and after the example of Christ. But when he is conscious of having injured or affronted others, he will readily submit to the most humiliating concessions or reparation for the sake of peace. principles also teach him, to avoid all irritating expres sions, and to stifle every rising of resentment for injuries received; to fear harbouring a prejudice or grudge against any man, (for "anger resteth" only "in the bosom "of a fool;") to watch for an opportunity of convincing an obstinate enemy, that he bears him no ill-will, but would gladly live amicably with him; and to forget, as far as he can, the hard treatment he hath met with, not loving to mention it, or hear others expatiate on it, and only recollecting it in order to pray for the injurious party. But on the other hand, the same views will lead him to remember, and to mention when proper, the kindness shewn him; for they lead to gratitude, not only to the Giver, but to the instruments, of all our comforts.

His

I might further enlarge on the candour in judging of men's motives, and of those actions, that may admit of a more or less favourable construction; and the courteousness, affability, and affectionate behaviour, which Christian principles proportionably effect;, but I must not at present proceed any further. The apostle's description of that charity, or love, which is even greater than faith and hope, includes all that hath been advanced, and much more than I am able to express.

As a natural philosopher would define gold by its pecu liar properties, which exist as really in a grain, as in a talent; so he shows the nature of love itself, whether a man hath more or less of it. "Charity suffers long, "and is kind; doth not envy, or vaunt herself, is not puffed up, doth not behave herself unseemly, seeketh "not her own" interest, credit, ease, or indulgence; “is "not easily provoked, thinketh no evil; rejoiceth not "in iniquity, but rejoiceth in the truth; beareth all "things, believeth all things, hopeth all things, en"dureth all things-and never faileth."* As far then as Christian principles prevail, peace, harmony, and comfort abound; and were they universally influential, they would rectify the whole moral state of the world. What then shall we think of those, who spend their lives in running them down; or representing them, as of licentious tendency? What shall we say concerning those, who take occasion from the gospel to indulge their selfish, sensual, or malignant passions? Or to what shall we ascribe the improper conduct even of the true Christians, but to their want of a fuller acquaintance with the tendency of their principles, and a more complete experience of their efficacy?

ESSAY XX.

On the believer's attention to relative duties.

THOSE dispositions of mind, which a real be lief of evangelical truth never fails to produce, will be especially manifested by a conscientious attention to the duties of the several relations, which constitute human

* 1 Cor. xlii."

society, according to the precepts and exhortations of the holy scriptures. By this indeed the excellency of our principles is peculiarly displayed, and true holiness js distinguished from all counterfeits. Our natural propensities are so diversified by constitution, education, habits, connexions, and pursuits, that they sometimes assume the appearance of things spiritually good; for instance, a courageous temper may be mistaken for Christian firmness and fortitude; and an indolent or yielding turn of mind may pass for Christian meekness, pliancy, and compassion. Yet the counterfeit is perfectly distinct from that holy temper, to which it is assimil ated; and has very little effect on a man's general conduct, though it may be very conspicuous in a few detached instances; at the same time it unfits men for several parts of their duty, renders them peculiarly prone to sins, which coincide with their natural propensity, and leaves them regardless of the will and glory of God, and of the true happiness of mankind, in their best actions. Even when the mind is in a measure in fluenced by divine grace, natural propensities may easily deceive us, as to the degree of it; a harsh, rough, violent, or obstinate temper will induce an appearance of zeal and boldness in religion far beyond what is genuine; and, on the other hand, will prevent superficial observers from perceiving, how much right principles have humbled, softened, and meliorated the mind; and this will also create the believer himself a great deal of trouble and uneasiness, perhaps to the end of his days. In like manner a timid, placid, indolent disposition will give a man an appearance of great meekness and gentleness, even when he is but little influenced by right principles; whilst the greatest prevalence of grace in his heart will leave him too yielding, and too apt to make improper compliances, and to decline hardships, dangers, difficulties, and contests, even on the most important occasions.

But when a Christian is followed into the retired scenes of life, the habitual effect of his principles may be more precisely ascertained; and his attention to the welre comfort, and peace of all around him, even at the of many personal inconveniences and much self

denial will prove his piety to be genuine and of the most salutary tendency. This will, therefore constitute the subject of the present essay; but it may be useful to premise a few observations.

1. When we state the believer's relative duties, we do not mean that other men are exempted from the same obligations; but merely, that Christian principles, and the special grace, by which they are planted and rendered effectual in the heart, incline and enable believers habitually to attend to these duties in the whole tenor of their conduct; though they do not perform them in that extent and perfection, in which they own them to be obligatory; whereas other men either live without rule, or lay down rules for themselves that differ widely from the precepts of scripture; or they allow themselves habitually to neglect their known duty, in this as well as in other particulars..

2. The attention to relative duties, produced by evangelical principles, exceedingly differs even from that which results merely from regard to the authority of God as a Lawgiver. In this case the fear of punishment and the hope of reward are the only influ ential motives of a religious nature; and these indeed, aided by self-love in its manifold operations, and by natural affection, may in particular circumstances produce a very decent outward conduct; but believers, be sides all these motives, are influenced by the constrain. ing love of Christ, a sense of immense obligations received, a desire of adorning and recommending the gospel, and an unfeigned love to all around them, producing a permanent attention to every thing connected with their present and eternal welfare. We therefore find, that the apostles always inculcated relative duties from these and similar considerations; and thus affixed an evangelical stamp to their practical instructions, as well as a practical stamp to their doctrinal discussions.

3. The believer indeed endeavours "to shew his "faith by his works," but he also judges his works by the strict rule of the spiritual requirements of the law; so that whilst he hopes for a gracious reward from his reconciled God, according to the new covenant in the blood of Christ; he is conscious that his best perform