"the wrath of man worketh not the righteousness of

"God." I

In all cases, where boasting, reviling, slander, contest for victory, rash judging, misrepresentation, and a disposition to expose an opponent to ridicule, contempt, or enmity, are admitted; where anathemas, or personal reflections foreign to the subject in hand, are vented; or a desire of punishing men for their religious opinions, or of withholding from them the common offices of humanity, is intimated; there the spirit of Christianity ceases, and the same principles operate, which kindled all the fires of pagan or papal persecution; and, whatever be the tenets or pretexts of persons, who indulge such tempers towards their own enemies or those of their religion; they are (perhaps unawares) imitating and sanctioning the very evils which excite their vehement indignation. It is in vain for men to say that they forgive and do good to their own enemies, and only object to kindness shewn to the enemies of Christ: for how can the bitter persecutors of Christians be any other than the enemies of Christ? and did not all those professed Christians, who anathematized, imprisoned, enslaved, starved, burned, or massacred hereticks, as they called them, by tens of thousands, pretend that they were actuated by zeal for the honour of Christ, and against his enemies? It is to no purpose to adduce a few passages 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 he 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 men," so as "to pursue after it," even when it flees from him. The consistent believer will especially aim to promote the peace of the church, and avoid whatever may disturb it. He will "if possible, live peaceably with all men," and only deviate from this conduct when compelled to it by duty. He is also a peace-maker, as far as he has 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

Jam. i. 5. 19, 20; iii. 18-18.

reluctantly; for he " endeavours to keep the unity of the. Spirit in the bond of peace." He would "do all things "without murmurings and disputings," and nothing "through strife and vain glory:" knowing that "the ser"vant of the Lord must not strive, but be gentle towards "all men; in meekness instructing those that oppose them"selves." He is aware that God alone can give men repentance to the acknowledgement of the truth;" and that revilings and bitter sarcasms are none of the means which he has instituted, and on which a blessing may be expected. His self-knowledge and experience forbid him to disdain or despair of others; and so long as he deems it right to address himself to them at all, he will do it with a hope and a prayer, that they may yet be saved by the abounding grace of the Lord Jesus Christ.

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 himself 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 résent, 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 is, not to suffer himself to be overcome by any kind or degree of evil; but to "overcome evil with good," and to subdue 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 readily submits to the most humiliating concessions or reparation for the sake of peace. His principles also teach him, to avoid all irritating expressions, 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 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 which he has met with, not liking 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 tend to cherish gratitude, not only to the Giver, but also to the instruments, of all our comforts.

I might 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 peculiar properties, which exist as really in a grain as in a talent; so he shews the nature of love itself, without regard to the quantity possessed by any individual. "Cha"rity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not be"have itself 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, "endureth all things;-Charity never faileth." i As far then as Christian principles prevail, peace, harmony, and comfort abound; and were their influence universal, 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 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, which a real belief 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 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 distinguished from all counterfeits.

Our natural propensities are so diversified by constitution, education, habits, connexions, and pursuits, that they 1 1 Cor. xiii.

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 which it apparently resembles; and has very little effect on the 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 even in their best actions regardless of the will and glory of God, and of the true happiness of mankind. Indeed, when the mind is in a measure influenced by divine grace, natural propensities may easily, deceive us as to the degree of it: a harsh, rough, violent, or obstinate temper often induce an appearance of zeal and boldness in religion, far beyond what is genuine; and on the other hand, prevent superficial observers from perceiving, how much right principles have humbled, softened, and meliorated the heart: and this may 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 gives 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, too apt to make improper compliances, and to decline hardships, dangers, difficulties, and contests, even on the most important occasions.

But, when the 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 welfare, comfort, and peace of all around him, even at the expence 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, and of that which follows: 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 to attend to these duties in their habitual conduct; though they do not perform them in that extent and perfection, in which they own them to be obligatory: whereas other persons either live without any rule, or lay down rules for themselves,

which differ widely from the precepts of Scripture; or else they allow themselves habitually to neglect their own duty, in this as well as in other particulars.

2. The attention to relative duties, produced by evange lical 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 chief influential 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, besides all these motives, are influenced by the constraining love of Christ, a sense of immense obligations received, a desire of adorning and recommending the gospel, and 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 performance, even of relative duties, is so defective as to deserve punishment, if the Lord should be extreme to mark what is done amiss. He, therefore, habitually connects the exercise of repentance and faith with all his obedience; even when nothing occurs to excite a doubt in his mind, concerning his acceptance with God.

4. The sacred writers generally begin with the duties of the inferior relations: whether it be, that these are commonly the most difficult to our self-willed ungovernable nature; or that a greater number of believers occupy these stations; or that the advantageous performance of the du ties belonging to the superior relations depends very much on the conduct of inferiors. But, however this may be, we must carefully observe that, in most instances, the failure of one party in the reciprocal relations, does not excuse the neglect of duty in the other; though it commonly increases the difficulty, and renders it a more severe trial of faith and obedience. In this the excellency of scriptural principles especially appears: if we behave well in relative life only to them who behave well to us, what do we more than