SERMON VI,

On GENTLENESS,

SERMON

VI.

JAMES, iii. 17.

The wisdom that is from above, is-gentle

то

*

O be wise in our own eyes, to be wise in the opinion of the world, and to be wise in the sight of God, are three things so very different, as rarely to coincide. One may often be wise in his own eyes, who is far from being so in the judgment of the world; and to be reputed a prudent man by the world, is no security for being accounted wise by God. As there is a worldly happiness, which God perceives to be no other than disguised misery; as there are worldly honours, which in his estimation are reproach; so there is a worldly wisdom, which in his sight is foolishness. Of this

worldly

VI.

worldly wisdom the characters are given SERMON in the context, and placed in contrast with those of the wisdom which is from above. The one is the wisdom of the crafty; the other that of the upright. The one terminates in selfishness; the other, in charity. The one is full of strife and bitter envyings; the other, of mercy and of good fruits. One of the chief characters by which the wisdom from above is distinguished, is gentleness, of which I am now to discourse. Of this there is the greater occasion to discourse, because it is too seldom viewed in a religious light; and is more readily considered by the bulk of men, as a mere felicity of nature, or an exteriour accomplishment of manners, than as a Christian virtue, which they are bound to cultivate. I shall first explain the nature of this virtue; and shall then offer some arguments to recommend, and some directions to facilitate, the practice of it,

I BEGIN with distinguishing true gentleness from passive tameness of spirit, and from unlimited compliance with the manners of others. That passive tameK4

ness,

SERMON ness, which submits, without struggle, të

VI.

every encroachment of the violent and as-
suming, forms no part of Christian duty;
but, on the contrary, is destructive of
general happiness and order. That unli
mited complaisance, which on every oc
casion, falls in with the opinions and
manners of others, is so far from being a
virtue, that it is itself a vice, and the
parent of many vices. It overthrows all
steadiness of principle; and produces that
sinful conformity with the world which
taints the whole character. In the
In the pre-
sent corrupted state of human manners,
always to assent and to comply, is the
very worst maxim we can adopt. It is
impossible to support the purity and dig-
nity of Christian morals, without oppo-
sing the world on various occasions, even
though we should stand alone. That
gentleness, therefore, which belongs to vir-
tue, is to be carefully distinguished from
the mean spirit of cowards, and the fawn-
ing assent of sycophants. It renounces no
just right from fear. It gives up no im-
portant truth from flattery. It is indeed
not only consistent with a firm mind, but

VI.

it necessarily requires a manly spirit, and a SERMON fixed principle, in order to give it any real value. Upon this solid ground only, the polish of gentleness can with advantage be superinduced.

Com

It stands opposed, not to the most determined regard for virtue and truth, but to harshness and severity, to pride and arrogance, to violence and oppression. It is, properly, that part of the great virtue of charity, which makes us unwilling to give pain to any of our brethren. passion prompts us to relieve their wants. Forbearance prevents us from retaliating their injuries. Meekness restrains our angry passions; candour, our severe judgments. Gentleness corrects whatever is offensive in our manners; and, by a constant train of humane attentions, studies to alleviate the burden of common misery. Its office, therefore, is extensive. It is not, like some other virtues, called forth only on peculiar emergencies; but it is continually in action, when we are engaged in intercourse with men. It ought to form our address, ta regulate our speech, and to diffuse itself over our whole behaviour.

SERMON

VI.

R

I must warn you, however, not to con found this gentle wisdom which is from above, with that artificial courtesy, that studied smoothness of manners, which is learned in the school of the world. Such accomplishments, the most frivolous and empty may possess. Too often they are employed by the artful, as a snare; too often affected by the hard and unfeeling, as a cover to the baseness of their minds. We cannot, at the same time, avoid observing the homage which even in such instances, the world is constrained to pay to virtue. In order to render society agreeable, it is found necessary to assume somewhat, that may at least carry its appearance. Virtue is the universal charm. Even its shadow is courted, when the substance is wanting. The imitation of its form has been reduced into an art; and, in the com→ merce of life, the first study of all who would either gain the esteem, or win the hearts of others, is to learn the speech, and to adopt the manners, of candour, gentleness, and humanity. But that gentleness which is the characteristic of a good man, has, like every other virtue, its seat in the

heart: