for the same privileges for our relations, our friends, that the King eternal has bestowed on ourselves.

Now, when one is created a peer, however mean he was before his advancement, he is expected to behave suitably to his high rank and station; and many eyes will be on him, the eye of his sovereign, the eye of the peerage, the eye of enemies, and the eye of the vulgar, from among whom he was taken. Just so, if the heavenly favour has chosen me from the scum of Sodom, and the blackguards of Gomorrah, to such rank and dignity, my mind should be humble, but my walk should be holy. I must break off with my former connexions in sin, and forget even my father's house and mine own people. How circumspect in all things should I be, who have the eye of God, of saints, of sinners, and of satan, on me!

Again, though a peer is not always at court, yet his behaviour should always be courtly. He should act the nobleman in common things; and so should I in all things act the Christian, and adorn the doctrine of God my Saviour, though not always actively engaged in the duties of religion.

Moreover, a peer is to attend to his dignity in his company. Though he is never to be deaf to the cries, the requests, complaints, and wants of his fellowcreatures, yet he is not to associate with the low and mean. What appearance would it have for him to come from the royal presence, and sit down, and quaff and carouse with chairmen and porters? still worse, to make bosom-friends of the king's enemies, and give and receive visits from outlawed rebels. Thus, the carnal are too mean company for me; but to associate with profane and open sinners, and to make bosom-friends of such as avow their rebellion against

heaven, is not the spot of a child of God. The more we are admitted into the heavenly presence, the less will we give our presence to those that know not God.

Again, a peer should not speak the vulgar style of the rabble, but the language of the Court, which should be the standard of language. So nothing can look worse than for a candidate for glory to speak profanely, obscenely, or in oaths and imprecations, or in excess of passion, or insipid trifling, since his speech should always be with grace, seasoned with salt, to the use of edifying.

Again, he should never be slovenly dressed, but apparalled according to his station. So I, on whom the divine Father has been pleased to put the best robe, should study to be holy in all manner of life and conversation; to keep clean garments, and clean hands, and to keep myself unspotted from the world.

Yet, again, a peer should be of a noble turn of mind. He should not stoop to mean, though profitable employment; he should not trouble himself because some envy his high station, and others pay not that respect to him which is his due; he should be liberal to the needy, and ready to forgive injuries, and scorn to avenge himself, seeing the laws of his sovereign will take cognizance of every insult offered to him in due season. So I should be of an heavenly turn of mind, and scorn to be greatly concerned about earthly things, who have the treasures of eternity before me. How little should I regard the applause or dispraise of a passing world? According to my ability, I should do good to all, especially to those that are of the household of faith; but I should be frank in forgiving injuries, and repaying ill with good. Under the most injurious treatment, I may

commit my matters to him that will bring forth my righteousness as the noon-day. In a word, though reproach and poverty, sickness and death, rob me of all my present comforts; yet so vast is the heavenly bliss, and so rich the treasures that are secured to me in heaven, that in the very prospect I desire to lose my present pain, and, in the midst of every grief, to rejoice in hope of the glory of God.

Finally, a peer inspired with gratitude, will exert himself constantly to advance the glory of his king, and the good of his country; so, since exalted to this heavenly honour, the glory of God, the good of his church, and the salvation of souls, will be my daily request, my heart's desire, my daily prayer, and, according to my station, the struggle and endeavour of my whole life.

MEDITATION CXLI.

THE SINGULAR ADVANTAGES OF POVERTY.

Dec. 30, 1782.

THE very title of this meditation may perhaps

provoke, at least surprise, many a pious soul.— • What advantage can it be (may they say) to be reproached, despised, oppressed, and in pinching straits, all which are concomitants on a state of poverty?' But I beg their patience a little, before they

conclude.

"Labour not to be rich," is an inspired direction, but quite disregarded by saint and sinner, by professor and profane; for the unwearied labour of all is for independence, opulence, and grandeur; and re

peated disappointments never stop the pursuit, but only vary the plan, and multiply the schemes to attain it.

When heaven is pleased to bless with, abundance, my humility, gratitude, and holiness, ought to be conspicuous; but when he is pleased to appoint poverty to attend as invariably as the shadow does the body, then entire approbation of the conduct of Providence is incumbent on me.

The case of the Jews under the Old-Testament dispensation will not apply to Christians under the New; for as their service was more carnal, so their rewards were more of a temporal nature, and both were typical of the more spiritual worship and rewards under the New; yet directions, cautions, promises, and consolations, suited to the poor and needy, sparkle through all the Old-Testament writings, like stars in the firmament of heaven.

Riches cannot give that felicity which is expected by all that are in the keen pursuit of them; and persons in very moderate circumstances enjoy all the comforts of life as well as the rich, and with a much better relish; so that the advantages on the side of riches are rather imaginary than real.

We shall view some of the advantages of poverty, by glancing, first, at the hurt that riches often bring

to immortal souls.

1. They make men confident in themselves : "We are lords, we will come no more unto thee." There are few that, like Job, can say, "If I have made gold my hope, or said to the most fine gold, Thou art my confidence: For it is very natural to trust in uncertain riches; therefore the apostle dehorts from it. The rich man is apt to swell in his

own opinion; his word must go far, his smile be esteemed a favour, and his very look a condescension; yea, while the poor man's wisdom is despised, his wisdom is genuine and sterling.

2. Pride is often attendant on riches. It is curious to observe how some men's spirits rise and fall with their fortune. Is he in affluence-he is haughty, reserved, and overbearing: Is he in indigence he is polite, and humble, affable, and even cringing, Nothing is more odious to God than pride, and "the proud he knoweth afar off ;" and "them that walk in pride he is able to abase." Again,

3. Dependence on self is another concomitant on riches. Here men sacrifice to their drag, and burn incense to their net. One depends on his own genius in literature, another on his fertile invention for some new thing in mechanics; one builds on his own industry in agriculture, another on his application to business in the mercantile line; and another blesses his good fortune; but in all these things God is neither seen nor acknowledged; and can any other rock be like our Rock, even the rich themselves being judges?

4. Earthly-mindedness is too often a fruit of riches; and there is a deceit in riches that insensibly draws a side from communion with God. When Israel walked in a land that was not sown, he was holiness to the Lord; but when Jeshurun waxed fat, he kicked.

There is, I confess, a variety of cares attendant on poverty; but the cares with which riches are encumbered, are of a more dangerous nature. The cares of the needy naturally point heavenward, and there is a voice in them, that implores the pity, pleads the