no religious difpofition, or good conversation, where it is not. Meekness must accompany all motions in religion, or else 'tis paffion, or a man's own interest. Without this, we are out of God's way, and have not his bleffing, Pfal. xxv. 9. And this is that qualification that makes us capable of the promises of the gofpel tho' this temper be accounted, by the incompetent world, a kind of fheepifhnefs; and, fuch as thefe, are thought to be perfons of no mettle nor fpirit; yet the holy fpirit reckons otherwife. See how the fcripture reckons of Mofes; of whom it is faid, he was the meekeft man upon earth, Numb. xii. 3. and yet a perfon of great courage and refolution. How doth he appear to Pharaoh, to his face? tho' threatned by Pharaoh, who was a man of the greatest powHow did he act in the greatest dangers? Yet, of this Mofes, of whom the greatest performances are recorded, it is faid, that he was the meekeft man upón earth. We read of the Meffias, that the fpirit of the Lord fhall rest upon him; the spirit of counsel and might. With righteoufnefs he fhall judge the poor; and reprove with equity, for the meek of the earth, Isa. xi. 2. and lxi. 1. These are acts of authority and power; and thus is the Meffiah declared. Confider also that St. Paul useth the meekness of our Saviour for an argument to perfuade others to that temper. I beseech you by the meekness and gentleness of Chrift, 2 Cor. x. 1. And Mat. xi. 29. our Saviour faith, learn of me; for I am meek and lowly in beart. From all that I have faid, it doth appear very reasonable, that we should appeal from the judgment and fentence of worldly fpirited men, who applaud perfons that are er. of ventrous undertakings, of fierce resolutions, of impotent passions, and unreasonable affections. Wherefore let every man, in the first place, look after his home work; what he hath to do at home, to eftablifh in himself a due frame and temper of mind; for, till this be done, he is not fit to walk abroad, or to have to do with others. When this is done, then there will be patient forbearance, and making allowance. This is that which the apoftle adviseth, Gal. vi. 1. Brethren, if any man be overtaken in a fault; ye which are fpiritual, restore fuch an one, in the spirit of meekness, confidering thyself, left thou also be tempted. If any one do us an injury, and tranfgrefs, let us make him that allowance that God makes us ; let us make him an abatement for the weakness of his nature, and for the multiplicity of his principles; for that government that he is charged withal. It may be, he may be at odds with himself, and his inferior appetites in rebellion and confufion and it must be fome time before he can recover himfelf, and bring things into order again in his family. God allows for this; and we fhould allow for it, in one another. 'Tis neceffary, whenever we have to do with one another, that there fhould be given fair allowance, and confideration of mens infirmities, tempers, and conftitutions. For, it is a very hard thing, for a man to work off these. The cholerick are of quick and hafty apprehenfion, and readily do refent. The flegmatick are more dull and flow, and do not fo readily confider, they must have leisure, and time, and what is faid must be often repeated and you must reprefent what you have to fay, with all advantage. Alfo they they that are of fanguine and melancholy constitutions, do not fit each other. That which is pleasing to one is grievous to the other. The pleasantness of the one, is not suitable to the seriousness of the other. The melancholy temper must have time and leisure ; the fanguine temper doth all presently. Therefore we must bear with one another, in those things wherein we differ, if no moral evil be there. Take every man at the beft, and you will find him good for Jome purposes. Therefore bear with him, wherein he is weak. 'Tis unmanly to take any one at a difadvantage, and very unchriftian to take any man at the worst. There are incident offences. Sometimes things fall out fo crofly, that one could not have imagined. Tho' the thing might be well intended, yet it may happen for the worse. There are ordinary mistakes; fometimes of the things (in taking one thing or another :) sometimes of the agent's part, and fometimes of the patient's fide. We ourselves are often mistaken; and we acknowledge it, and fay we would not have done this or that, if we had once thought, or imagined, as things are fallen out. Therefore, we muft give allowance, when men mif take. -- There are fudden apprehenfions, which fhould be allowed for. Some are too quick, and conceit, before they have duly weighed, and confidered; and, 'tis a hard matter, to rectify a misconceit. Job's friends failed, at firft. They were rafh in their first apprehenfions, and therefore they ran on, in their feverity, cenfure, and harfh dealings, till God interpofed. Therefore, take heed of the firft ftamble, for, 'tis aminous: or, at best, a good step is loft. He is a P 3 perfon perfon very ingenuous, that, upon fhewing, will vary from his first thoughts; for, if once men have ta-ken up an ill opinion, 'tis hard to fatisfy them by reafon of which, many men run on in an error, and pursue their first fault. These are confiderations that I offer, for fair and equal confideration, one of another: for mutual patience, and fair allowance. And these things never were, but in this fixed frame and temper of fpirit, recommended in the text. But, now on the other hand; there are fome perfons that are always murmuring, complaining, and finding fault: never pleased themselves, nor, pleafing others that either are provoking, or provoked; both which are to be condemned. I will not provoke, because I will leave no body lefs himself than I found him; he fhall not be fo much the worse for my company and acquaintance; I will not be provoked, because I will not diforder myself, nor lofe the composure of my own mind; than which, nothing without me can be more valuable. There feems to be an enmity to peace and quietnefs in fome difpofitions. These are malicious and turbulent spirits; whofe pleasure is, to make disturbance: who were never taken with the beauty of order, nor ever tafted the sweet of peace, nor framed themfelves to duty, and obedience. What fhould fuch do in heaven, where all is order, and harmony? They are only fit for the infernal hurry; company for fiends and devils, whom they exactly refemble. In hell is darkness, perplexity, confufion. They lead a hellifh life, who always are quarreling, contradicting, traducing traducing. Yet, fome applaud themselves in this, And, can they delight in the presence of a good and merciful God, of a compaffionate Saviour in the harmony of a heavenly quire, who have not been acquainted with charity, nor exercised in love, and good-will? No. They will not relish fuch company nor endure their employment. They muft, first, be discharged of their malignity, altered in temper, reconciled to righteousness, naturalized to things of the heavenly state, before that place can make them happy. For, place, condition, and employment, unfuitable to difpofition, are burdenfome, and cannot afford content or fatisfaction: fince to hearts ease and settlement, all things must be proportionable, and accommodate. They flatter themselves greatly; they grofly cheat, and abuse themselves, who think of admittance into God's blifsful prefence hereafter, or into the fociety of blessed angels, and glorified fouls, whose minds are not, in this preparatory ftate, difcharged of selfishness and partiality, which make men importune, troublefome, and very unpleafing company. For, the pleasures of eternity, are mental and intellectual, delightsome, and fatisfactory, without moleStation, or contest. Man, is, in a fort, felo de fe, by harbouring difpleafure in his breaft. He makes himself uneafy, by evil furmises, and difcontents. If one defigned to do a man the greatest mischief imaginable, one would contrive to raise in him jealousy and fufpicion; to beget in him malice, ill-will, displeasure; provoke him to envy, and to malign others: he will, then lead the life of a fiend of darkness. The malignity of his Own |