humility, meeknefs and condefcenfion by his own example; that nothing can raise men to his favor, but pure and undiffembled religion; that with this the loweft of the human race are truly honorablewithout it the highest are vile and contemptible.

Let us learn then to difregard worldly distinctions, and be folicitous to poffefs the temper of Chrift's divine religion. This teaches us how to behave in every condition-this affords fupport in every trouble-this will give patience and fortitude in every trial-this will enable us to clofe life with hope and joy.

SERMON XLVII.

EPHESIANS vi. 1017.

Finally, my brethren, be strong in the Lord and in the power of his might. Put on the whole armor of God, that ye may be able to ftand against the wiles of the devil. For we wrestle not against flesh and blood; but against principalities, against powers, against the rulers of the darkness of this world, againft fpiritual wickedness in high places. Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all to ftand. Stand therefore, having your loins girt about with truth, and having on the breaftplate of righteoufnefs, and your feet fhod with the preparation of the gospel of peace, and above all tak ing the fhield of faith wherewith ye fhall be able to quench all the fiery darts of the wicked, and take the helmet of falvation, and the fword of the Spirit, which is the word of God.

THE Apoftle, having ftated the doctrines and duties of the Chriftian religion and proved its truth and importance, fubjoins this animated exhortation to conftancy and perfeverance in it, whatever oppofition might arife either from flesh and blood, or from the powers of the kingdom of dark defs.

The words now read contain,

An exhortation to fortitude-a warning of the enemies to be opposed-and a description of the armor to be used.

I. Here is an exhortation to Chriftian Fortitude. "Be strong in the Lord, and in the power of his might."

It is not bodily, but mental ftrength, which is here intended; for this only can be employed in a warfare with spiritual enemies. We are to be strong in the Lord, or in the belief, profeffion and practice of his religion-and in the power of his might, or in the grace which is derived from him. We are to "ftand faft in the faith, quit ourselves like men and be ftrong."

True fortitude or courage is a temper or habit of mind, by which we fteadily follow the calls of duty, without being deterred by danger, or diverted by difficulty.

It fuppofes fome oppofition to contend with. In easy duties we may be obedient; but we discover greatnefs of mind and ftrength of virtue only in cafes which require felfdenial.

This alfo fuppofes an apprehenfion of difficulty. Thus it is diftinguifhed from ftupidity, which rushes into danger only because it is blind and thoughtlefs.

Chriftian courage is employed in things virtuous and commendable. In this refpect it differs from fool hardinefs, which is guided by no principle, but runs into danger through vanity and oftentation.

Real fortitude is a fettled and habitual temper, in diftinction from those starts of refolution, and flights of zeal, which depend on paffion, accident, or fome mechanical caufe.

It is a virtue founded in a regard to God, and fupported by faith in him. Thus it is diftinguished from that madnefs of courage, which is excited by refentment, ambition, avarice and luft; and from

that daring contempt and defiance of danger or death, which sometimes attend atheism and infidelity.

It is always to be under the direction of that prudence, which fhuns danger when it may, and meets evil only in the path where duty calls.

That our courage may be a virtue, it must have a worthy object. "It is good to be zealously affected in a good thing." And "no man is crowned, except he ftrive lawfully."

Our engagedness fhould be proportioned to the importance of the object.

For the faith delivered to the faints we must contend earnestly. In matters of indifference or mere expedience, we must be gentle and easy to be entreated.

Courage must purfue its end only by lawful means. Peter was bold to draw his fword in his mafter's defence; but his boldness was rebuked,because it seized an inftrument never to be used in Christ's kingdom.

Chriftian fortitude is cool and deliberate, not rafh and impetuous: It is kind and compaffionate, not cruel and revengeful: It is fteady and patient, not fickle and inconftant: It continues in well do ing, perfuaded that its labor is not in vain.

II. The Apostle warns the Ephefians of the enemies with whom they might expect to contend."Be ftrong-that ye may ftand against the wiles of the devil; for we wreflle not against flefh and blood, but against principalities and powers, and the rulers of the darkness of this world and fpirit ual wickedness in high places."

It is common in fcripture to exprefs a disparity between two objects by a rejection of the lefs. The prophet fays, "God will have mercy, and not facrifice;" or rather than facrifice. Our Savior fays, "Labor not for the meat which perifheth, but for that which endureth to everlasting life," Labor

for the latter principally. Paul fays, "Chrift fent me not to baptize, but to preach the gospel; to do the latter rather than the former. Thus we are to understand the expreffion in the text, "We wreltle not," merely "against flesh and blood, but" alfo "against principalities and powers."

Flesh is often ufed figuratively for that which is weak. The prophet fays, "Curfed be the man who maketh flesh his arm;" or trufts in an impotent creature, "and departeth from the Lord." The Apoftle fays, "The weapons of our warfare are not carnal," not weak, "but mighty through God."--And this feems to be the fenfe of the word here.We wrestle not merely against feeble enemies, but against such as are ftrong and formidable.

The Apoflle mentions two forts of enemies.
1. The first he calls flesh and blood.

Under this denomination feveral things are comprehended.

It may intend the motions of our animal nature. -Thus the phrafe is ufed, when it is faid, "Flesh and blood cannot inherit the kingdom of God."

Human nature consists of flesh and spirit. From their union arise many appetites and inclinations, for which in unbodied fpirits there will be no room. By the apoftacy the flesh has gained a dominion over the fpirit. Hence wicked men are described as being in, and walking after the flesh; and true Chriftians as being in, and walking after the fpirit. The renewed Chriftian, though he is recovered from the dominion, is not entirely freed from the influence of the flesh. "He delights in the law of the Lord after the inward man; butftill he finds in his members a law which wars against the law of his mind." He has need therefore to restrain inordinate affection and to keep under his body.

The phrafe may farther intend those fenfible ob jets, which are fuited to gratify fleshly defires.