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fitted to join that celestial society of saints made perfect, where peace and love unite for ever.-I now proceed,

IV. To the application of the subject, by giving some directions to subdue anger, and live peaceably with all men. For this purpose, let us acquire a superiority to those little circumstances, in our condition, which are often the occasions of creating uneasiness to weak minds. Let us not be fastidious about what we shall eat, or what we shall drink; nor be out of humour for the want of those attentions and civilities which we might even have a right to expect. These things are unworthy of our regard and solicitude, and should never discompose us, if we would render our happiness independent of such trifling accommodation.-Let us also obviate every cause, which might be apt to vex our temper; let us consider what are the occasions which engender strife, and be careful to avoid them; let us forbear as much as possible all intercourse with the froward and impertinent, and never engage in controversy with those who may probably exasperate our feelings. "Make no friendship," says Solomon," with an angry man, and with a furious man thou shalt not go; lest thou learn his ways and get a snare to thy soul."-Again, let us never search for materials to excite our anger, by enquiring after the faults of others; nor listen to the reports of tale-bearers, who officiously represent the opinions of others to our disadvantage. We would be free from a great many vexations, if we disregarded altogether the indiscretions of those with whom we are connected; and resolved to maintain our souls in peace, amidst the various accidental circumstances which happen around us. Whereas, he who is perpetually employed in discovering the offences of which others are guilty, is always exposed to daily irritations, and lives in endless perplexity from every accident which occurs. How much better is it to remain in ignorance of these insignificant trifles, which produce only "vanity and vexation of spirit!"

If we would maintain equanimity of temper, let us subdue those emotions of pride, which would induce us to take offence where it is not offered, and which aggravates

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real injuries beyond all bounds of truth and justice. Whereas, meekness would teach us to bear opposition and contradiction without resentment, by considering, that others have a right to express their sentiments as well as we; that candour obliges us to interpret their opinions in the most favourable sense; and that they should not be suspected of any design to affront us, merely because they may utter an unguarded word, which the warmth of passion has injudiciously dictated.-Whence another rule is necessary to be observed; that we suffer not our thoughts to brood over the slight injuries we have received; but endeavour to forget them as soon as possible, and return to amicable habits with those who have offended us. This is only doing to others, what we would have them to do to us for we surely would think it unreasonable, that they should resent every little instance of incivility of which we are guilty towards them, or be unwilling to forget any slight misbehaviour in our conduct. Wherefore, let us avenge not ourselves, but rather give place unto wrath;" let us be reconciled to our brother, and love our neighbour as ourselves.-But if we be unavoidably engaged in altercation with those who have provoked us, let us endeavour to suppress the emotions of anger, by forbearing all violent and abusive language, which has a mechanical effect to increase the vehemence of the passion. Let us use gentle and mild expressions, and represent the subject of dispute in as calm and rational a manner as possible; which will generally have more effect to convince our adversary, than all the vociferations of passionate invective. For, as the wise man says, 66 a soft answer turneth away wrath, but grievous words stir up anger." "The beginning of strife is, as when one letteth out water: wherefore leave off contention before it be meddled with."-If, however, we cannot command our temper, when opposed by the petulance of the froward and reproachful; let us "withdraw from the presence of an angry man, when we perceive not in him the lips of wisdom." This is in general the safest course that can be adopted for avoiding the excesses of rage and resentment, By this means, we allow the ferment of our spirits to sub

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side, and can settle our differences at a future season, when we are more disposed to listen to reason, than we are for the present. Nay, we shall most likely find, that there was no occasion for that intemperate conduct which we were in danger of indulging; and maintain with others, the unity of the spirit in the bond of peace.Finally, let us act always as under the inspection of God, who must be displeased with that extravagant rage, which is so unbecoming in a man and a Christian. Let us imitate the example of our blessed Saviour, who bore the greatest injuries with composure and dignity, "who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him who judgeth righteously. Let us learn of him to be meek and lowly in heart, and we shall find rest unto our souls."

SERMON XIX.

ON CHRISTIAN MORALITY,

PHIL. IV. 8.

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

THE religion which we profess inculcates the attainment of holiness, as indispensable in every one who would adorn the gospel of Christ, by a conversation suitable to its sacred character. No system of morality, either in ancient or modern times, ever delivered precepts so strict and equitable, as Christianity; and no philosopher ever prescribed so perfect a standard of duty, as Christ and his apostles have left us in the holy scriptures. There are many injunctions for leading an upright life interspersed in every page of the sacred oracles, to which we would do well to take heed for directing our conduct in every circumstance of our condition. These are sometimes enumerated separately, that every person may know the precise obligations required of him; and they are frequently combined together, that we may be instructed in the whole extent of our duty. The classification of the several virtues, and their connection with one another expressed in this verse, and various other places of sacred writ, is well calculated for our edification and instruction in righteousness; as they can be easily recollected and fixed in the memory for the direction of our conduct. Whoever

is accustomed to read such passages and them, can be at no loss to understand in wh ought to behave in the several instances he ed; and whoever considers that these duties by the authority of God, who would have all his statutes;-will be thereby induced to la

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his heart, and endeavour to practise them as he has opportunity.

If any one, from a mistaken notion of Christian liberty, should conceive that faith and piety are the chief duties imposed by the gospel; he will be undeceived in his persuasion, by examining this enumeration of moral precepts, which are equally necessary to be observed, if we would act in conformity to the divine will. Nay, he will learn, that the dispositions which we should daily exercise in the intercourse of life, are those of the equitable and amiable kind, which render us good members of society, and agreeable in our relations with one another. Thus, it will be evident to any one who considers the genius of Christianity, that it is a religion intended to regulate the practice of mankind, and render it conformable to that standard of rectitude which reason teaches and utility approves. In short, the gospel of Christ is "a doctrine according to godliness;" and when received as a practical religion, will be found better adapted to amend the hearts and lives of men, than any other system of faith ever delivered to the world. If we were better disposed to imbibe its precepts, than dispute about its doctrines, there would be more virtue and less bigotry among mankind; and if we were more earnest to contend about holiness of practice, than difference of sentiment, this would be the only test of our being Christians not in name and in word only, but in deed and in truth. And we may be assured, that our profession of Christianity is unavailing, unless we produce in our lives the fruits of righteousness; for our Saviour declares, that it is in vain we call him, Lord, Lord! unless we do the things which he says. If we love him, we must keep his commandments, and observe his statutes to do them. Since our obligation to observe the divine precepts will not be questioned by any one, suffer

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