overcome by any kind or degree of evil; but to "over"come 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 that 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. "Charity "suffereth long, and is kind; charity envieth not, "charity vaunteth not itself, is not puffed up, doth not "behave itself unseemly; seeketh not her own" (interest, credit, ease, or indulgence,) "is not easily pro"voked, 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."* 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 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 induces 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 evangelical principles, exceedingly differs even from that which results merely from regard to the authority of God as a Law-giver. In this case, the fear of punishment and the hope of reward, are the only 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 believ ers, 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 then, 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 practi