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tian duty; but on the contrary, is destructive of general happiness and order. Thạt unlimited complaisance, which, on every occasion, 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 present 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 dignity of Christian morals, without opposing the world on various occasions, even though we should stand alone. That gentleness, therefore, which belongs to virtue, is to be carefully distinguished from the mean spirit of cowards, and the fawning assent of sycophants. It renounces no just right from fear. It gives up no important truth from flattery. It is indeed not only consistent with a firm mind, but it necessarily requires a manly spirit, and a fixed principle, in order to give it any

real value. Upon this solid ground only, the polish of gentleness can with advantage be superinduced.

It stands opposed, not to the most determined regard for virtue and truth, but to

It is, pro

harshness and severity, to pride and arro-
gance, to violence and oppression.
perly, that part of the great virtue of charity,
which makes us unwilling to give pain to any
of our brethren. Compassion prompts us to
relieve their wants. Forbearance prevents us
from retaliating their injuries. Meekness re-
strains our angry passions ; candour, our se-
vere judgments. Gentleness corrects what-
ever 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, to regulate our speech, and to diffuse itself over our whole behaviour.

I must warn you, however, not to confound 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

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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.

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 commerce 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 : And let me add, nothing, except what flows from the heart, can render even external manners truly pleasing. For no assumed behaviour can at all times hide the real character. In that unaffected civility which springs from a gentle mind, there is a charm infinitely more powerful than in all the studied manners of the most finished courtier.

True gentleness is founded on a sense of what we owe to Him who made us, and to the common nature of which we all share. It arises from reflection on our own failings and wants; and from just views of the condition, and the duty of man. It is native

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feeling, heightened and improved by principle. It is the heart wbich easily relents ; which feels for every thing that is human; and is backward and slow to inflict the least wound. It is affable in its address, and mild in its demeanour; ever ready to oblige, and willing to be obliged by others; breathing habitual kindness towards friends, courtesy to strangers, long-suffering to enemies. It exercises authority with moderation ; administers reproof with tenderness ; confers favours with ease and modesty. It is unassuming in opinion, and temperate in zeal. It contends not eagerly about trifles; is slow to contradict, and still slower to blame; but prompt to allay dissention, and to restore peace. It neither intermeddles unnecessarily with the affairs, nor pries inquisitively into the secrets of others. It delights above all things to alleviate distress, and, if it cannot dry up the falling tear, to soothe at least the grieving heart. Where it has not the power of being useful, it is never burdensome. It seeks to please, rather than to shine and dazzle; and conceals with care that superiority, either of talents or of rank, which is oppressive to those who are beneath it. In a word, it is that spirit and that tenor of manners, which the gospel of Christ enjoins, when it commands us to bear one another's burdens ; to rejoice with those who rejoice, and to weep with those who weep; to please every one his neighbour for his good ; to be kind and tender-hearted ; to be pitiful and courteous ; to support the weak, and to be patient towards all men.

Having now sufficiently explained the nature of this amiable virtue, I proceed to recommend it to your practice. Let me, for this end, desire you to consider the duty which you owe to God; to consider the relation which

you

bear ope to another; to consider your own interest.

I. Consider the duty which you owe to God. When you survey his works, nothing is so conspicuous as his greatness and majesty.When you consult his word, nothing is more remarkable, than his attention to soften that greatness, and to place it in the mildest and least oppressive light. He not only characterises himself as the God of consolation, but, with condescending gentleness, he particularly accommodates himself to the situation of the unfortunate. He dwelleth with the humble and contrite. He hideth not his face when the afflicted cry. He healeth the broken in heart, and bindeth ир

their wounds.-When his Son came to be the Saviour of the world, he was emi

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