are the meek for they shall inherit the earth.' Indeed, every where in Scripture, the greatest stress is laid upon the exercise of this virtue. In every page of the New Testament we find it presented to our view, whilst its spirit breathes forth in almost every sentence.

Reflect further, brethren, upon the advantages of a meek and quiet spirit in our daily intercourse with our fellow mortals: how often does "a soft answer turn away wrath," and prevent those disagreements which too frequently arise even among friends and near relations. How does this truly christian grace diffuse cheerfulness and good humour on all who are under its influence! It renders the exchange of ordinary courtesies, and the discharge of the common offices of life, easy and agreeable; it cements and strengthens family love; sweetens friendship, and heightens all our comforts and enjoy

ments.

On the other hand, can there be a spectacle more revolting, than to see persons united by the dearest ties, instead of indulging the soft interchange of comfort and support, giving way to jealousies, and harrassing one another with peevishness and contention? How miserable the state of that man, whose home, the spot where his best earthly happiness ought to be found, where his first pleasures should centre,-where, after all the toil and fatigue of business or labour, he

would naturally wish to meet with peace and consolation,—how truly miserable to find that home the seat of the most bitter inquietude! When parents and children, brothers and sisters, nay husbands and wives, break the tender bonds of nature, and live in perpetual quarrels and jarring discontent, does not the order of things seem subverted, and is not all changed into discord and confusion?

How different the state of that family where self-government presides, where christian love and harmony are preserved, where meekness and affection reign, unembittered by strife or animosities, where there is a constant endeavour in all, to please and serve, to comfort and support each other. Such a family must surely feel a solid delight, far exceeding all the pleasures of sense: it forms one closely connected interest, acting in concert, and jointly promoting the common happiness, as if all its members were one body, animated by one soul. It may indeed be regarded as a faint picture of that blissful state where all is love: where the redeemed of the Lord, in universal harmony attune their golden harps, and sing praises unto God "that sitteth upon the throne, and unto the Lamb for ever and ever."

And while the spirit of meekness is so highly conducive to the welfare and happiness of others, let us never forget what inexpressible satis

faction it affords to a man's own mind. It is in fact the real source, the first principle of selfenjoyment. Whenever peevishness and anger exert their baneful influence, they destroy every endearing emotion, darken the face of nature, and make the breast, which ought to be the abode of love, and "the temple of the Holy Ghost," a den of savage and conflicting passions. But, on the contrary, gentleness of spirit and humility of heart lead directly to the most genuine comfort: they generally gain the good will and esteem of mankind, and in all the changes and vicissitudes of life, will never fail to afford to the individual possessing them, that peace which the world can neither give nor take away. The comfort which the meek and humble Christian ever experiences, is a proof of the indwelling of the Holy Spirit in his heart, an immediate testimony of the divine approbation, and a pledge and assurance that for his Saviour's sake, he shall hereafter enter into that heavenly region which is the abode of gentleness and love. Yes, brethren, God will assuredly bless the meek both here and hereafter; he will cause them to "inherit the earth," and as the Psalmist expresses it, to "delight themselves in the abundance of peace;" and at length, in his Son's everlasting kingdom, reward them with eternal salvation, even with that fulness of joy which is "at his right hand for evermore."

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To the reflections suggested by the injunction of the text, it may be proper to add some certain rules, by a strict observance of which, the christian disposition here recommended, may by divine grace be acquired. And first, as our sufficiency is wholly of God," let us, in a deep conviction of our own frailty, constantly and earnestly pray for the help and guidance of that Holy Spirit, which can alone enable us to mortify and subdue all our evil passions, purify our corrupt hearts, and "renew a right spirit within us:" nor shall we seek his help in vain his grace will always prevent and follow us; and thus strengthened by his might, we shall be enabled to resist whatever storms of provocation may assail us; and instead of returning "railing for railing," we shall “refrain our tongue from evil, and our lips that they speak no guile, we shall eschew evil and do good, seek peace and ensue it." But, that we may do this the more effectually, instead of allowing ourselves to run needlessly into temptation, it should be our constant endeavour carefully to shun every thing which may tend to irritate the passions, and excite hasty resentments; we should decline all petulent and contentious disputes, which raise a spirit of contradiction, and thus generate strife; we should avoid, if it be possible, any frequent intercourse with persons of a turbulent, fiery temper: and rather seek the society and

friendship of those, whose gentle, calm, obliging demeanour bears testimony to their being imbued with the spirit of meekness-whose feelings, whose resentments even, (if for a moment excited,) are ever under control, ever subordinate to the mild principles of the Gospel of peace. And when we have received an affront or injury from any person, let us calmly reflect whether it be not capable of some mitigationwhether there be not some palliating circumstances, which at first escaped our consideration. Perhaps it may be only an imaginary wrong, aggravated into a real fault by our ill-grounded suspicion; or, perhaps, it is not a designed affront, but springs from ignorance, carelessness, or want of thought; and would, probably, upon a gentle admonition, be ingenuously acknowledged.

But, even suppose it to be real and wilful; let us examine the motives which led to it has not our own conduct, in some particular instance, given just cause for displeasure? May not our behaviour have been occasionally such as to make our offending, and perhaps offended brother, suspect that he was slighted, and treated ungenerously? Or, if upon impartial inquiry, none of these causes can be assigned, yet still, if we do but reflect how very far we ourselves fall short of the Gospel standard of moral and religious rectitude; if we do but consider "in how