poor, and bring down the high looks of the proud. Those differences and distinctions amongst men, about which there is such a mighty bustle upon the stage of this present life, are but as shadows and dreams, which shall vanish away when the morning appeareth: and that they may not raise any disturbances amongst us, God hath found a way of bringing them to nothing already, in the judgment of every true disciple of Jesus Christ; whose gospel is intended to pull down this world in the heart, with all its vain distinctions, and to set up, in the place of these empty shadows, the great realities of the world to come. The gospel teaches Christians to consider themselves as members of Christ's body, and citizens of heaven. In this respect, they are all upon an equal footing: the rich has nothing to boast of; the poor hath nothing to complain of. St. James therefore makes the following proclamation to small and great-Let the brother of low degree rejoice in that he is exalted; but the rich in that he is made low; because as the flower of the grass he shall pass away. The poor has no reason to complain any longer of his poverty, if God has made him rich in faith, and brought him into that society, every member of which is heir to a crown and the rich has no reason to boast of that honour, which will set him never the higher in the kingdom of heaven; which is now but dross in the sight of God, and will soon be dust in the sight of men.

If these considerations were in force among Christians, there would be but little fighting and striving about the distinctions of this world. The doctrine of Christ and his Apostles would as certainly promote peace on earth, as it brings Glory to God in the highest heavens. If men did but permit the Gospel to

take effect upon them, it would give them power to bridle the tongue; that unruly member, which is so often the instrument of discord and destruction: an offensive weapon, in the strictest sense; and, which often wounds deeper than the sword. What mischief and bloodshed might have been prevented, if the tongue could but have been silent, when it was under no obligation to speak! How great a fire hath been kindled by one little spark! one envious word hath set families into a flame, and lighted up that fire, to which the devil will endeavour to add fewel, all the days of their life. There is no remedy in this case, but from the fear of God, and that faith, which will lead a man to self-abasement. Good principles may lay an axe to the root of the evil, and devotion may get the better of impertinence. Let the judgment be corrected, and the heart amended, and then the tongue may become the instrument of peace. He was a wise philosopher, who bound his scholars to a silence of five years; that they might not use their tongues, till they knew how to govern them; nor speak, till they had something to say. He is said to have used this as a test of his disciples; concluding, that the scholar who could deny himself in that which is most difficult, would be able to govern himself in all other things.

Thus far I have endeavoured to shew you, that humility is a necessary qualification in those who would live peaceably with all men. I am now to observe, that patience in bearing with the weaknesses of our brethren, and forgiving the injuries we receive from them, is another qualification, as necessary as the former. The wisest among mankind are subject to errors and frailties, which require a charitable and favourable interpretation, and though we have

no right to dispense with the laws of God, or our country, every man has a claim upon us for as many allowances as we can reasonably make; and it will be prudent in us to make them; because we ourselves are compassed with infirmity, and may stand in need of that indulgence which we refuse to other people. Human nature being so prone to offences, it must needs happen that our own persons and interest will be touched upon some occasions by those with whom we have to do; and then it will appear, whether that spirit of patience and moderation which most men would be thought to possess, is real or affected. We know how to excuse those that offend others; but if the same persons offend ourselves, then we can give as many reasons why we ought to be revenged on them, as why they ought to be pardoned in all other cases.

In order to correct this mistake, let us consider, that when any injury is forgiven, all the ill consequences which might have followed, and which are generally ten times worse than the injury itself, are prevented in the beginning. Affronts and injuries are like venomous serpents, which creep about to spread poison and destruction among mankind: and here, it is not so much the injury itself (which perhaps is a mere trifle) that does all the mischief, but the evil thoughts and passions which are stirred up in the heart. The hurt is not owing to the teeth of the viper; which give but a very small wound, but to the venom which they communicate to the mass of blood. Let an injury be rated according to its real value, and this evil will be prevented.

There is another advantage in this, of a much higher nature: for if we are ready to forgive others, we have reason to expect that God in like manner

will forgive us our prayers will find acceptance at the throne of grace: the hands that are undefiled with cruelty and revenge may be lifted up for mercy; while the unfeeling sinner, who has been implacable toward his fellow servants, shall in vain apply to God for that pardon which he knew not how to grant.

But farther; as we are to forgive the faults of others, we are to be careful not to commit any act of injustice ourselves. Deceit, and oppression, and fraud, are the declared enemies of peace and indeed, much of the confusion we see in the world arises from the evil designs of those, who scruple not to advance their own worldly interest by undermining and defrauding their neighbours. These are the arts of the sons of Mammon, which deserve to be avoided and abhorred by every sincere disciple of Jesus Christ. Pride, as I have before observed, is the great disturber of the world; but it becomes worst of all when it is joined with covetousness. The man who would appear to be every thing, when he is nothing, only makes himself ridiculous: but when he would not only be every thing, but have every thing, he becomes a torment to himself, and a nuisance to his neighbours.

It appears then, that the virtues of humility, patience and justice, are naturally productive of peace: and they will generally be found to answer the purpose, I say generally; for the apostle hath expressed himself as if the success would be doubtful in some cases. Some natures are so savage and untractable, that it is impossible to live at peace with them. There ever were and will be those, who are enemies unto peace; who like wolves and tygers will always be growling; and delight more in strife, than in bro

therly love and quietness. There is a sort of men in the world (God forbid there should be many of them) who measure their wit by their wealth, and their greatness by their ability to do mischief: who think they make no figure in life, but so far as they are troublesome to other people. The royal Psalmist, addressing himself to one of this stamp, gives to every malicious person such an odious character of himself as he would detest and fly from, if he had the grace to see and understand it." Why boastest "thou thyself, thou tyrant, that thou canst do mis"chief? Whereas the goodness of God endureth yet

daily." The greatness of God is measured by his goodness: his power is exercised in communicating light, and comfort; he openeth his hand, and the whole creation partakes of his bounty. Being perfect in love and beneficence, he is therefore perfect in greatness. But look on the other hand, and you will. find that mischief distinguishes the power of Satan : his greatness consists wholly in crossing the merciful plan of redemption, and counteracting the divine benevolence: the propagation of discord and disorder is necessary to the keeping up of his grandeur, and to the increase of his kingdom. They who follow such methods of making themselves considerable, may know of whom they have learned them, and with whom they will associate, when God shall cast out of his kingdom all things that offend. Different men have different talents, and may be appointed to different ends. Some may be ordained to try the patience of others, and thereby promote the glory of God without intending it, as toads, vipers, and vermin are answering some good purpose in the natural creation; and we ought rather to adore the wisdom which hath made them, and to give thanks that there