practise the lovely grace of condescension, when they converse with
those that are young. I entreat them to permit a youth of an inquisitive
genius, to propose an argument for some farther improvement of
knowledge, or to raise an objection against an established doctrine, and
not to answer him with an imperious frown, or with the reproaches of
heresy or impertinence. I beseech them to indulge the rising generation
in some degrees of freedom of sentiment, and to offer some demonstration
for their own opinions, besides their authority, and the multitude of
their years. The apostle Peter’s advice may be addressed to persons of
all ages and characters; 1 Pet. v. 5. _Ye younger, submit yourselves to
the elder: Yea, all of you be subject one to another, and be clothed
with humility; for God resisteth the proud, and giveth grace to the
humble._ If we have more knowledge than others, how lovely is our
conduct, when we teach and instruct them, not like sovereigns of their
faith, and dictators to their understanding, but in a way of friendly
conversation, and mutual improvement? If any thing occurs to be debated,
it is a sign of modesty to yield to the force of argument, and not to
resolve before-hand to be infallible and obstinate, as though we were
exempted from the common frailty of human nature, and free from all
possibility of mistake. While we are arguing with others, in order to
convince them, how graceful a thing it is, when we have the power of the
argument on our own side, to keep ourselves from insult and triumph! how
engaging a behaviour toward our opponent, when we seem to part as though
we were equal in the debate, while it is evident to all the company,
that the truth lies wholly on our side!
Yet I will own there are seasons, when the obstinate and the assuming
disputant should be made to feel the force of an argument, by displaying
it in its victorious and triumphant colours: But this is seldom to be
practised, so as to insult the opposite party, except in cases where
they have shewn a haughty and insufferable insolence. Some persons
perhaps can hardly be taught humility without being severely humbled;
and yet where there is need of this chastisement, I had rather any other
hand should be employed in it than mine.
IV. Meekness is another of the lovely graces. This is contrary to wrath
and malice, and all the angry passions, as humility stands in opposition
to pride. As there are generally some secret workings of pride in the
heart, when a man gives indulgence to his wrathful passions; so where a
person has thoroughly learned the practice of humility, the grace of
meekness is easily attained, and indeed it seems to be a necessary
consequent of it.
How lovely is the character of a man, who can hear himself censured and
reviled, without reviling again! Who can sustain repeated affronts,
without kindling into flame and fury. Who has learned to bear injuries
from his fellow-creatures, and yet withhold himself from meditating
revenge! He can sit and hear a strong opposition made to his sentiments,
without conceiving an affront: He can bear to be contradicted without
resenting: And as he never loves to give offence to any man, so neither
is he presently offended. It is only the more peevish and feeble pieces
of human nature, that are ready to take offence at trifles, and many
times they make their own foolish jealousies a sufficient ground for
their indignation.
We cannot expect to pass through the world, and find every thing
peaceful and pleasant in it. All men will not be of our mind, nor agree
to promote our interest. There are savages in this wilderness, which
lies in our way to the heavenly Canaan; and we must sometimes hear them
roar against us. Divine courage will enable us to walk onward without
fear, and meekness will teach us to pass by without resenting. We should
learn to feel many a spark of angry fire falling upon us, from the
tongues of others, and yet our hearts should not be like tinder ready to
catch the flame, and to return the blaze. The meek christian, at such a
season, possesses his soul in patience, as good David did, when Shimei
sent his malice and his curses after him: The saint at that time was in
an humble temper, and said, _Let Shimei curse_. We should not _render
evil for evil_, but according to the sacred direction of scripture,
endeavour to _overcome evil with good_; Rom. xii. 21.
Anger is not utterly forbidden to the christian; yet happy is he that
has the least occasion for it. In Eph. iv. 26. the apostle gives this
rule: _Be ye angry, and sin not._ As if he would have said, when the
affairs of life seem to require a just resentment and anger, look upon
it as a dangerous moment, and watch against a sinful excess. Let us
never give a wild loose to our wrath, but always hold the reins of
government with a strong hand, lest it break out into forbidden
mischief. When we give ourselves leave to be offended, let the anger
appear to be directed against the sin of the offender, if possible, more
than against his person.
Let our anger be well-timed, both as to the season and the length of it.
The seasons of it should be very uncommon; a christian should seldom
awaken his anger, and the continuance of it must be very short. _Let not
the sun go down upon your wrath, nor give place to the devil_; Eph. iv.
26, 27. The long sullen resentment which is practised by some persons,
carried on from day to day with a gloomy silence, and now and then
venting itself in a spiteful word, or a sly reproach, is by no means
becoming the name and spirit of a christian. This is _giving place to
the devil_, and making room for him to lodge in our hearts. This is as
much contrary to meekness, as a short and sudden fury is, and perhaps
carries in it a guilt more aggravated in the sight of God.
Yet neither should our anger indulge itself in loud and noisy practises,
nor fill the house with a brawling sound. _It is better to dwell in a
corner of the house-top, than to cohabit in a palace with such a
brawling companion of life_; Prov. xxi. 9. And the wise man has repeated
it again in the xxv. chapter, as a matter worthy of a double notice. St.
Paul forbids this practice to the Ephesians: _Let all bitterness, and
wrath, and anger, and clamour, and evil-speaking, be put away from you,
with all malice_; Eph. iv. 31.
Nor should our resentments carry us to any cruel practices. The word of
God spends its curses upon such sort of anger; Gen. xlix. 7. _Cursed be
the wrath of Simeon, for it was fierce, and the anger of Levi, for it
was cruel._ You know what mischiefs it hurried them into, even to foul
treachery and murder, and the destruction of a whole country. The grace
of meekness is an enemy to all these practices, and a happy preservative
from them.
V. Patience is a lovely virtue. I am not now speaking of that religious
exercise of it, which consists in a humble submission to the providences
of God, without repining at his hand, or sending up our murmurs against
heaven; but a patient conduct to our fellow-creatures, is the thing
which I chiefly design here to recommend.
When some persons stand in need of any of the necessaries or
conveniences of life, they must be supplied first, they can brook no
delay; let all the world stand by waiting till they are served; and
their anger is quickly kindled if their affairs are not dispatched in a
moment. They make no allowances for the necessities or conveniences of
others; nor for the various accidents that attend human life, which may
stop the speed of the most diligent servant, and constrain him
unwillingly to delay his message or his work. But the patient christian
considers all things; desires but his share of the attendance of his
fellow-creatures, and waits without clamour till the proper season. He
makes wise and kind allowances for every incident of life that may give
just occasion to a delay; and gains the love of all that are about him
by his most engaging carriage.
How lovely is it to see a teacher waiting upon those that are slow of
understanding, and taking due time and pains to make the learner
conceive what he means, without upbraiding him with his weakness, or
reproaching him with the names of stupid and senseless? This is to
imitate God, the God of long suffering and patience, _Who giveth wisdom
to all that ask, and upbraideth not_; James i. 5. The patient man
attends and waits upon those that are slow of speech, and hears an
argument fully proposed before he makes his reply. This is an honourable
and lovely character; _But he that answereth a matter before he heareth
it, it is folly and shame unto him_; Prov. xviii. 13. Perhaps he is
utterly mistaken in the objection which his friend was going to make,
then he is justly put to the blush for his folly and impatience.
The virtue of patience teaches us to be calm and easy toward our
fellow-creatures, while we sustain sharp and continued afflictions from
the hand of God. It is the unhappy conduct of some christians, that when
the great God puts them under any sore trial or chastisement, they are
angry with all their friends around them, and scatter abroad their
discontents in the family, and many times make them fall heaviest upon
their most intimate friends. If one were to search this matter to the
bottom, we should find the spring of it is an impatience at the
sovereign hand of God; but because their christianity forbids them to
vent their uneasiness at heaven, they divert the stream of their
resentment, and make their fellow-creatures feel it: So a piece of
unripe fruit pressed with a heavy weight from above, scatters its sour
juice on every thing that stands near it, and gives a just emblem of the
impatient christian.
But what a lovely sight is it to behold a person burdened with many
sorrows, and perhaps his flesh upon him has pain and anguish, while his
soul mourns within him; yet his passions are calm; he possesses his
spirit in patience, he takes kindly all the relief that his friends
attempt to afford him, nor does he give them any grief or uneasiness but
what they feel through the force of mere sympathy and compassion? Thus,
even in the midst of calamities, he knits the hearts of his friends
faster to himself, and lays greater obligations upon their love by so
lovely and divine a conduct under the weight of his heavy sorrows.
VI. Love to mankind in the various branches of it, is a most lovely
quality, and well becomes a christian.
Should I speak of love in the heart, which ever thinks the best
concerning others, and wishes and seeks their welfare and happiness:
Should I speak of it as it works on the tongue, and appears in all
friendly language, whether the object be present or afar off: Should I
describe it as it discovers itself in the hand of assistance and bounty,
to relieve the poor and helpless: Each of these would yield sufficient
matter for a whole discourse; and this grace would appear lovely in all
its forms. It is a pain to my thoughts to omit it here: Methinks I can
hardly tell how to let it go without large encomiums: Nor could I
prevail with myself to pass it over now with so brief a mention, if I
did not design to employ an hour or two on this subject hereafter.
[The Second Part of this Sermon.]
I proceed to shew how the very light of nature recommends every
agreeable and obliging character; every lovely quality that is found
among mankind; and reason exhorts us to the acquirement and practice of
it.
I. Our own interest directs us to it. It is a natural good quality, and
a most useful thing to desire the love of others, to seek the favour of
our fellow-creatures. It is a very lawful ambition to covet the
good-will of those with whom we converse; and to pursue such practices
as may procure us a place in their good opinion and friendship. We who
are born for society, must naturally desire to stand well with mankind;
and that our neighbours should wish our welfare, should treat us with
decency, and civility, and love; should assist our interest, and do us
good when we stand in need of them: And if so, then the rule of justice
obliges us to practise the same towards them, which we desire they
should practise towards us. The more we exercise of _humility_,
_meekness_, _patience_, _charity_, and _good-will_ towards our
neighbours, the more reason have we to expect the same returns of a
lovely carriage from them. And it is no small advantage in life, for a
person to be much beloved. When he falls under sudden distresses, every
man is ready to relieve him, when he meets with perplexing difficulties
he has the ready assistance of multitudes at his command, because he
hath many lovers.
II. It is a most generous character, and the sign of a great and good
soul, to delight to please those with whom we converse. It is a lovely
sight to behold a person solicitous to make all around about him easy
and happy. Such amiable souls as these it is a frequent practice, and a
pleasure to them, to contradict, their own natural inclinations, in
order to serve the desires, or the interest of their friends. Happy
temper! that finds so much satisfaction in this self-denial, that the
very virtue loses its name, and it becomes but another sort of
self-pleasing. Such persons are in pain, when they find their friends
hard to be pleased, and they suffer sometimes too much uneasiness in
themselves, because of the perverse humours of those they converse with.
This uneasiness indeed may arise to a criminal excess, but the spring of
it has something amiable. I could wish every soul of us would learn a
lovely carriage. For,
III. It makes us resemble God himself. And yet there are some that will
be selfish and churlish, that will practise the furious or the peevish
passions, through some reigning principle of pride, or covetousness,
impatience, or envy. There are some that delight in vexing their
fellow-creatures, and in giving them torment and pain. Part of these
qualities make us a-kin to brutes of the worser kind, when we take care
of none but self, and are regardless of neighbour’s welfare. “If self be
healthy and rich, easy and honoured, it is no matter though the rest of
the world sustain sickness, and poverty, and scandal.” Others of these
unlovely characters approach nearer to the spirit of the devil, who
takes delight in torturing his fellow-creatures, and doing what mischief
he can amongst men.
But it is a God-like temper to take a sweet satisfaction in diffusing
our goodness, and in pleasing and in serving all that are near us. _Let
us then be followers of God as dear children_; Eph. v. i. He is the
original beauty, he is the loveliest and the best of beings. To be good,
and to do good, is a divine perfection, and let us remember it is a
perfection that may be imitated too. _He causes his sun to rise, and his
rain to fall on the just and on the unjust, and fills the hearts_ even
of the evil as well as the good _with food and gladness_, when he _gives
them fruitful seasons_; Acts xiv. 17. Let us not dare then to be rough
and quarrelsome, and sullen, and ill-natured, while we profess to be his
offspring. Let there be something lovely in our whole temper and
conduct, while we pretend to be imitators of the God of love. And does
the light of nature furnish us with all these motives for a lovely
carriage? then surely the light of scripture enforces them all. The
gospel obliges christians to this practice by much stronger arguments,
and it lays on us more substantial obligations.
I. The blessed and ever glorious Trinity, the Father, the Son and the
Holy Spirit, give us in the gospel a divine example of this practice.
Has God, the great and glorious God, manifested a lovely conduct in his
works of creation, and his ways of providence; how much more glorious a
pattern has he set us in the transactions of his redeeming love! What
condescension hath he here shewn! What gentleness! what patience and
forbearance! what forgiveness! what infinite and endless discoveries of
grace has he made in his gospel! _God the Father reconciling the world
to himself by Jesus Christ_, has a peculiar sweetness of aspect and most
amiable appearance. Here every christian beholds him such as he revealed
himself to Moses, when he caused his _glory to pass before him_; Ex.
xxxiv. 6. _The Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth_, &c. The Son of God
stooping down to take flesh and blood upon him, made the most amiable
figure in the universe. Even in his glorious and triumphant state in
heaven, he is represented by a _lamb that was slain_, an emblem of
meekness and innocence. And if ever the blessed Spirit appeared in the
shape of any living creature, it was in the _form of a dove_, a lovely
and gentle animal. Thus the blessed Trinity conspire to teach us this
amiable and divine carriage.
II. The Son of God incarnate has brought a lovely pattern of this
practice nearer to us in his whole deportment on earth. I cannot part
with the most graceful example of our Lord Jesus Christ with a slight
notice. He came into this world partly with a design to become our
pattern in every virtue, and in every grace. Let us turn our eyes
towards him in all the circumstances and behaviours of life, and he will
ever appear, as he is in himself, the _chiefest of ten thousands, and
altogether lovely_. Let us take a survey of him under those several
particulars, in which an amiable carriage has been described.
Is prudence a lovely virtue? How perfectly wise was the conduct of our
Lord! How carefully did he attend to the circumstances of time and
place, while he dwelt among mankind! How happily did he suit his
conversation to his company! How wisely did he derive his divine
discourses from the daily occurrences of life! How admirably did he
distribute his benefits according to the various necessities of men! So
that the unprejudiced world pronounced concerning him, _He has done all
things well_. Shall we be rash and foolish, fickle and imprudent, and
live at random in our words and our works, when we have so divine a
pattern of prudence before us in the history of the gospel?
Is moderation another lovely character, and a peace-maker an amiable
title? Such was our blessed Lord, and such should his followers be. How
glorious a sight is it to behold the Son of God coming down from heaven
to be a mediator betwixt his offended Father and his offending
creatures! to reconcile heaven and earth together, and rather than fail
in this attempt, he gladly exposed himself to shame and death, and made
a cement of everlasting friendship betwixt God and man with his own
blood. Shall we, who are reconciled by such amazing transactions,
quarrel with each other for trifles, and form ourselves into parties for
rage, and strife, and hatred, and yet profess the name of the great
reconciler! Are we not commanded to _follow peace with all men, as far
as possible_, with the security of our holiness and peace with God? And
how can we otherwise hope to be the subjects and favourites of the
Prince of peace?
Is humility another part of an amiable character? Who was ever humble as
the Son of God? _The brightness of his Father’s glory, and the express
image of his person, who emptied himself, and took upon him the form of
a servant, and was made in the likeness of men, and humbled himself yet
lower, even to the death of the cross_, and to the dust of the grave;
Phil. ii. 6-9. Therefore the Father loved him, and the Father exalted
him. This is the man, the God-man, who calls us to the practice of this
virtue; _Learn of me_, says he, _for I am meek and lowly, and ye shall
find rest for your souls_; Mat. xi. 29. What folly and madness is it for
dust and ashes to be proud, when God’s own Son was humble? And he gives
us a noble instance to assure us that humility is a lovely quality: When
the rich young man in the gospel came and kneeled before him to ask his
advice, _Jesus looked upon him and loved him_; and would have left it
upon record in his word, that there was something lovely in a modest and
humble carriage, even where the saving grace of God was wanting: Mark x.
21.
Meekness and patience are the next things I mentioned, that go to make
up the character of a lovely person. But who was meek as the Son of God
is? What affronts did he endure even while he was inviting sinners in
the most affecting language to their own eternal happiness? What
shameful mockery did he sustain? What loads of malicious and infamous
blasphemy? But _when he was reviled, he reviled not again_; 1 Pet. ii.
23. _as a sheep before her shearer is dumb, so opened he not his mouth_;
Is. liii. 7. O when shall we learn to imitate our blessed Lord, and
forbear and forgive as he did.
How was his patience tried to the utmost? And that not only in the
fruitless and thankless labours of his life among a cruel and insolent
race of men, but in the approaches of his bloody death. When the blessed
Redeemer lay agonizing in the garden, or hung bleeding on the cross, to
see him oppressed with the weight of the wrath of God due to our sins,
conflicting with the rage of devils, forsaken by his friends, and
surrounded with the profane insults of barbarous men: What a mournful
and moving spectacle! And yet there is something divinely amiable in it,
to behold him all over calm and patient, and meditating immortal and
forgiving love. What unworthy followers are we of the blessed Jesus,
_the Lamb that was slain_, when upon every occasion we take fire, and
break out into an impatient fury?
But if I should enter upon the last instance of a lovely character, and
begin the mention of love, how far beyond all example, and beyond all
description, is the love of our Lord Jesus! How tender were the
compassions of his heart! How extensive the benevolence of his soul!
What melting language of love dropped from his lips hourly! And how were
his mortal and immortal powers employed in procuring infinite blessings
for sinful men, in distributing them amongst the rebellious! O that we
could learn to think, and speak, and act like our blessed Saviour whose
life and whose death was a rich and various scene of divine and human
love!
III. I might draw further arguments from the examples, and from the
writings of the apostles and holy men in the primitive days of
christianity; when they were all of one heart and one soul, and did
every thing to please and serve their fellow-christians. I would mention
the epistles of St. John; what a divine spirit of love breathes in them!
But next to our Lord Jesus, I should rather turn your eyes and thoughts
to the temper and conduct of St. Paul, the greatest of the apostles, and
the nearest to Christ. How did _he please all men, not seeking his own
profit, but their salvation, even as Christ pleased not himself_? And he
leaves us his own example in subordination to his Lord, _Be ye followers
of me, even as I also am of Christ_; Rom. xv. 1-3. and _give none
offence, neither to Jew nor Gentile_; 1 Cor. x. 32. Who is there
sorrowful among you, and I sympathize not? _Who is weak, and I am not
weak?_ _Who is offended_, and I do not share in the pain? 2 Cor. xi. 29.
I bear and _endure all things for the elect’s sake, that they may be
saved_; 2 Tim. ii. 10. How lovely was his behaviour in all respects? His
epistles are full of it, it shines through every page: His character
demands a volume to describe it, all worthy of our imitation and our
wonder.
But I must hasten to the last motive derived from christianity, and that
is the nature and design of the gospel itself. It is the most lovely of
all religions. Wisdom, humility, peace, patience, meekness, moderation,
and love, run through every part of the covenant of grace, like so many
bright and beautiful colours joined together in the rainbow, that
stretches its glory round the lower sky, and seals an ancient and
everlasting peace between earth and heaven.
There is therefore the most sovereign and constraining obligation laid
upon us christians, to do all things that are lovely, that we may make
our holy religion appear like itself, and cause christianity to be
beloved of men. Every christian is in some degree entrusted with the
honour of Christ, and with the credit and renown of his gospel. Let us
be watchful then to take all opportunities, and use all pious methods to
make our hope appear glorious, and set the name of Christ in its own
amiable light, and to _adorn the doctrine of God our Saviour_.