servation of which, is a duty you must not neglect, under pretence of exercising Christian meekness ; for, this would be to render the different branches of Christian virtue inconsistent with one another, which they certainly are not. Having thus shewn in what meekness consists, and the limitation with which the precept which enjoins it is to be understood, let me now endeavour to persuade you, to regulate your temper and conduct by the precept itself. For this purpose, I shall offer a few observations,

and then conclude.

Consider in the first place, how much your peace and serenity of mind depends upon your conformity to the precept in the text.

Blessed, indeed, are the meek in this view, compared with persons of an irritable and revengeful, of a peevish, fretful and discontented temper. A mind well disciplined, and regulated upon principles of piety, is certainly the most valuable of all enjoyments; the feeling of peace and contentment within, is in fact happiness; and this happiness belongs exclusively to the meek, who, in the very exercise of this temper, find rest to their souls. On the other

hand, a mind under no such government, but vexed and irritated by every the most trivial cross accident, and by every the most trifling injury, or even suspicion of injury or disrespect, is surely the greatest of all curses; like a city which is broken down and without walls, it must necessarily be the habitation of desolation and misery.

But, secondly, The advantage on the one hand,

and the mischief on the other, is not confined to the persons themselves, who are actuated by these opposite tempers. Good humour and cheerfulness prevail in the family of the first,-discontent and dread in that of the latter,-the first overlooks small faults, and reproves, and sets about the reformation of serious ones, in so cool and reasonable a manner, that there is every probability that reformation will follow. The latter flies into rage upon every the smallest provocation, or perhaps, without any provocation at all; and the consequence is, that his family and dependants, finding it impossible to please him, either become careless whether they please him or not, or they fall into habits of cunning and concealment, being more solicitous to avoid the effects of his anger than to do what is right. When these two sorts of persons mix with the world at large, the same difference may be remarked in the happiness which they confer, and the affection and respect with which they are regarded. There is, indeed, scarcely any quality that contributes more to the agreeableness of mutual intercourse, whether in business or amusement; nothing that recommends a man more effectually to the good will of those with whom he associates, than that good humour and that mild and conciliatory behaviour, which flow from a meek and humble disposition—and no quality more subversive of all pleasure in society, or that renders a man more unacceptable wherever he goes, than an irascible, captious, offence-taking spirit.

But, lastly-The chief argument for persuading

us to cultivate this temper, must be drawn from its effects upon our spiritual and eternal interests. A heavenly inheritance is promised to the meek; and by professing ourselves the disciples of the meek and lowly Jesus, we claim an interest in this promise.

But, that our claim may be well founded, it is evidently necessary, that we approve ourselves to be really his disciples, by acquiring and cultivating this and every other grace and virtue of the Christian life. Nay, unless we do so, the blessing is not only withheld, but a condemnation incurred, by which rest to our souls, either here or hereafter, is precluded. Here, then, is an alternative; and no person can doubt for a moment, which side of it is both his interest and his duty to choose. Let our choice be speedily fixed, and fixed as it ought to be; and let us then resolve, in the strength of God's grace, to act suitably to it. As there is confessedly great danger in delaying the work of repentance; so let us not imagine, that the acquisition of the virtues and dispositions, which the Scriptures declare to be necessary to qualify for the kingdom of God, may be safely postponed to some distant and uncertain period. Do ye think that, when by sickness or disease, or debility, you are rendered unfit for this world's business or pleasure, it will then be time enough to cultivate the virtues of the Christian life? Do ye think that a death-bed is the most proper place for a work, which our best energies in our best days, are not, without the grace of God, sufficient for? Or, should you consider that situation favour

able to the acquisition of a meek and lowly temper towards God and man, you must allow, that the opportunity is then gone by and lost, for proving by

your conduct, that you have subdued your anger and

discontent, and that habits of meekness, humility, and resignation, have been fully formed in your souls, and established in your character.

Let me, therefore, beseech you, by the meekness and gentleness of Christ, to lose no time in putting on the ornament of a meek and quiet spirit, which is, in the sight of God, of great price. And let your prayers continually ascend to a throne of grace, that in the exercise of this and every other Christian virtue, you may be directed by that heavenly wisdom, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy.

F

66

SERMON V.

ON RIGHTEOUSNESS.

MATTH. V. 6.

Blessed are they which do hunger and thirst after righteousness, for they shall be filled.

THE figure used here is so common, and the meaning of it so obvious, that it requires no explanation. Our Saviour informs us in this beatitude, that, if we earnestly desire to become good, and exert ourselves to attain to that which alone can make us so, namely, the righteousness which he taught, there can be no doubt of our success; neither any doubt that the attainment of this object will render us blessed, or happy. Here then is a doctrine, of which either as Christians or reasonable creatures, we cannot deny the truth. We do indeed profess to believe it, with the fullest conviction;-to believe that the testimony of our conscience, that in all simplicity and godly sincerity we have had our conversation in the world, is the greatest happiness of which we are capable, and that this happiness would be ours, if we only hungered and thirsted after it; that is, if we felt it to be