THe reasonable Soul being the excellency of Man's nature, and wisdom and know­ledge the perfection of that; no wonder that all who have any respect for themselves, and that value the honour of their Creation, should ardently affect those accomplishments of the mind, or at least the opinion and repute of them.

It was not without good reason, that our Sa­viour declared the highest punishment to be due to him who should say to another, Thou fool [Mat. [Page 2]5.22.] that he particularly said concerning such a reproacher of his neighbour, that he was in danger of Hell-fire. Because the imputing of fol­ly to a man, being in effect to degrade him from his manhood, and to rank him with a lower sort of creatures that are void of reason, as it is a re­flection upon God's workmanship, so it hath ever been by the universal resentment of mankind, ta­ken for one of the most unsufferable affronts and provocations that can be given.

So that nothing is more apt to dissolve all the ties, and destroy all the endearments of common friendship, to stir up the malignity of choler and indignation, and consequently to produce all the mischiefs ensuing thereupon. Nothing doth soon­er exasperate men to variance, and engage them in the most irreconcilable quarrels and bloody combats.

For the most mean and degenerate spirit is even to impatience sensible of the infamy of ignorance and indiscretion. And generally to tax men with lack of wit, is more unpardonable than to brand them with want of honesty. 'Tis safer to im­peach their morality than their understanding; and to disparage their judgment is a more intole­rable offence, than with the severest reflexions to expose their conscience. And the reason is, be­cause [Page 3]to those who have any conscience, the de­priving them of reason is the same thing as the denying them religion; nay, 'tis the same thing as to make them beasts, which are uncapable of the impressions of Divinity. And as for those who have no conscience, those very men think it their interest to preserve a reputation of policy and cunning, albeit they seldom use it, but to carry them through such actions as are unconscion­able.

But though the World hath so much fondness and concern for the title of wisdom, and esteems it to be so very glorious and reverend; yet the unhappiness of it is, that the most of men run a­way with the empty name of wisdom, not know­ing what particular thing is intended by it. Some general and confused conceit they have of some­thing that is very excellent and noble; but being ignorant of the specialty wherein it consists, they commonly run counter to their own aims, and flee from wisdom whilst they aspire towards it. And seeing truth is but one, and the opposite mistakes are infinite; 'tis no wonder that men should in­vent as many ways to be wise, as they have of shewing themselves vain and imprudent; no won­der that in this case their errors should be mani­fold, when rightly to persue wisdom argues some [Page 4]possession of it, and nothing but discretion can truly inform us what it self is.

Now in this variety of humane imaginations, the wisdom of God interposeth its direction and umpirage; and to relieve the weakness of our minds, and to prevent the uncertainty and extra­vagance of our choice, gives us a distinct notion of the wisdom which is properly so called; that so we might not be lost in the maze of our own thoughts, but might clearly discern the way and method, by which we may successfully steer to­wards that great attainment.

But seeing wisdom directs us to that which is our crown and ornament; and seeing the glory of the best capacity lies in that exercise of it, into which life and action reduceth it; and seeing withall that every honourable employment is ma­naged by proper rules and laws; 'tis easie to be conceived that such instructions as reach to the truth of wisdom, must extend to the due conduct and government of our actions.

And farther, in that the most perfect of our actions are those that are publick, and that is most answerable to our capacity which we do in rela­tion to our common league and society with the rest of mankind, it follows, that no precepts come up to the height of wisdom, but those that teach [Page 5]us rightly to compose and order our conversation in the World. And therefore according to these measures St. James resolves that important questi­on, To whom the character of wisdom and know­ledge truly belongs? as it is plainly expressed in the words of the Text, Who is a wise man, &c.

Where we need not stand critically to dispute, whether the Apostle meant, that a good conver­sation tempered with meekness is a demonstration of wisdom and knowledge; or that wisdom and knowledge oblige and direct men to such a con­versation; it being in effect the same, which sense of the two we take; because if a good conversa­tion be a proof of wildom, then wisdom must oblige and direct us to it: and if wisdom doth oblige and direct us to such a conversation, no­thing without that conversation can be a proof of wisdom.

And therefore to proceed; Two things are to be considered in the words.

• 1.) That a good conversation is a principal sign of a wise and understanding man.
• (2.) That meekness is an essential part of that good conversation which denominates a man tru­ly wise and knowing.

(1.) A good conversation is a principal sign of a wise and understanding man. This will [Page 6]appear evident whether we consult the Princi­ples,

• (1.) Of that wisdom which is revealed; Or,
• (2.) Of that which is natural.

(1.) If we consult the principles of that wis­dom which is revealed. For this wisdom teach­eth us, that as our life was not given us by our own power, so it is not to be spent to our own purposes.

God hath made us sociable Creatures, and fit­ted us for conversing with those of our own frame; and therefore, not to have correspondence with those in whose nature we communicate, that is, not to perform those Offices for them which we are capable of doing, is to contradict the end of our Creation.

The fairest pretence that can be made for Mens withdrawing themselves from humane enter­course, and addicting themselves to solitude and retirement is this, that thereby they have freedom for those contemplations, from which company and business doth divert them.

But what I pray are those Contemplations? If they are such nice and subtle things as exhaust Mens age and strength, and at last leave their Judgments unresolved, and their Vertue unim­proved; I know no man of whom they are re­quired, [Page 7]but contrariwise they are forbidden to all. But as for such as are more necessary and useful to the government of a Man's life, there needs no such long time to be spent for satisfaction about them. And as they are made obvious by an or­dinary diligence, so when they are sully compre­hended by one, it is his duty to impart them to others.

This, if any lover of privacy, and his own thoughts neglect as a thing not incumbent upon him; 'tis plain that he transgresseth the rules of that common justice, which if others should as little regard as himself, the world could not subsist. For, is not the Man who museth in his Cell, be­holden to others for his temporal support? Do his lofty speculations and curious enquiries pro­vide the Bread that he eats, or the Cloaths he puts on? If then he receive such benefit from the la­bours of other Men, common justice requires that according to his capacity he should make them some recompence. And no way is so conveni­ent for making them a requital, as the allowing them the advantage of his Christian conversation with them.

'Tis true, Men may be allowed to live recluse for a season, in order to the preparing of them­selves for a publick Office, so John the Baptist [Page 8] was in the Defarts until the time of his showing unto Israel. [Luk. 1.80.] So the Schools of the Pro­phets were places sequestred from common fami­liarity and business, and dedicated to the study of useful knowledge, such as might put them into the best capacity to receive the gift of prophecie, and the admonitions of God.

But then that gift in the Jewish Church was ordained for the benefit and edification of others, as well as it was afterwards in the Christian. So that notwithstanding the instance alledged, he that conceals himself within a Cloyfter, and de­votes himself to a perpetuity of solitariness, doth manifestly oppose the designs of privacy; he makes that his end which was only his way, con­founds his education with his employment, and takes up his rest in that secrecy and retirement which was intended to fit him for the discharge of some publick trust.

But if it be incumbent upon Men to be of pub­lick spirits, and to do their Generation service; and consequently to be of sociable tempers, and to converse with their Neighbours; 'tis as requi­site that their conversation should be good. For it were better that we had no communication at all with Men, than that it should be such as cor­rupts good manners. And how much it is our [Page 9]wisdom by what hath been dictated to us in the Gospel, to walk honestly and without blame, is evident from hence, that the wrath of God is reveal­ed from Heaven against all ungodliness and unrighteous­ness of men, who hold the truth in unrighteousness, [Rom. 1.18.] and that the Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming Fire, taking vengeance of them that know not God, and that obey not the Gospel, [2 Thess. 1.7, 8.] So that ac­cording to the Principles of Christianity, 'tis our greatest wisdom to be of an upright conversati­on; because the contrary is our damnation. And to shew how deplorable a state of misery it is to which an evil conversation leaves us liable, our Sa­viour hath plainly told us, [Mat. 18.6.] that whoso shall offend, that is, scandalize, or by wick­ed practice make to offend one of those little ones that believe in him; it were better for him that a Mill-stone were hung about his neck, and that he were drowned in the depth of the Sea. All which he will find to be true, when he is cast into the Lake that burns with Fire and Brimstone.

But a good conversation is not an argument of wisdom, as wisdom is only taken for a zealous care of our own welfare; but also as it implies strength of reason, and soundness of judgment to take right methods, that this welfare may be [Page 10]secured. For Religion doth not wholly consist in being affectionately concerned for that which is ultimately to be desired; but it requires sober­ness of mind, regularity of thought, and an un­derstanding well informed, such as is of ability to apprehend, and propose what is really con­ducive to our great advantage.

And what necessity there is of a Man's being very judicious, in order to his being capable of a good conversation, will appear upon more ac­counts than one. For if we consider the frailties to which we our selves are subject; if we call to mind how many vain and enchanting fancies, how many strong and pre-engaged affections, how ma­ny subtle insinuations of our enemy, and how ma­ny surprising temptations of the World, do con­tinually besiege us, to bring us into bondage to folly and vice, we cannot but acknowledge that there is need of very great prudence and fore­sight, of the most serious consideration, and of the most staid and watchful mind, to escape the dangers wherewith we are encompassed. And he that by shunning all those snares can approve himself a Christian, doth certainly show himself to be a very great Man.

Again, one great law of Christian conversation, is that we walk charitably, with respect and compas­sion [Page 11]towards our weak Brethren. So that no Man's conversation is unblameable but his, who doth nothing whereby he causeth his Neighbour to offend. This is plainly and fully determined by the Apostle, [1 Cor. 8.] where he states that great case of conscience, of eating things offered in sacrifice to Idols. For [ v. 4.] he grants, that the thing in it self is not absolutely sinful: be­cause he that knew that an Idol was nothing in the World, and that there was but one true God, might eat of those meats as the gift of that God, giving thanks to him, and not paying any wor­ship and honour to the Idol: But then he tells us [ v. 7.] that the taking of this liberty might be prejudicial to some weak persons, who having not so much judgment to distinguish as others, might by their example be encouraged to eat with conscience of the Idol, as the expression runs, that is, with some portion at least of that respect which the Heathens gave to their Idols in their Festivals.

And the general rule that presides in this case holds no less in all the parts of a Christian's life: For in every action 'tis his duty to consult, not only the integrity of his own conscience, but al­so the safety of his Neighbours; and he is by the strictest law of religion bound upon pain of [Page 12]damnation, to abstain from any publick act, which by a probability of consequence and na­tural tendency may induce his Neighbour to com­mit a sin.

And where a Man is bound to walk so cir­cumspectly, there is need of very good discreti­on to make all things regular. He that must consider all the weakness of others, and use cau­tion that the ignorant may not be ensnared by his practice, must very well forecast in his mind what may be the circumstances and events of actions; and this argues no small dexterity of reason.

Nay farther, Christianity doth not only ob­lige us to consult the condition of the simple, but of the froward too. We may not transact at any rate as we please, with those who are of crooked tempers. When they are unreasonable, we must be discreet; and when they are mad and outragious, we must be calm and moderate. Just men must not slander, revile and threaten, or exercise revenge and cruelty, because the Sons of Belial do so. The man of God, of what condition soever, must be gentle and patient. But when a Man is assaulted with insolent pro­vocations, not to be discomposed and transpor­ted so as to act any thing unbeseeming the gra­vity [Page 13]of his judgment, or the dignity of his place, is certainly an argument of a most admirable prudence, and demonstrates the government and command of himself to be very singular.

(2.) If we consult the principles of that wis­dom which is natural, a good conversation will appear to be a principal sign of a wise and un­derstanding Man. And that upon Two ac­counts.

(1.) Because a good conversation doth most conduce to a Man's preservation.

(2.) Because that administers the truest satis­saction.

(1.) Because it doth most conduce to a Man's preservation.

And because I would not have my arguments to be precarious, or give occasion to any to say that they take the advantage of a popular pre­judice and opinion; I shall beg your leave to dis­course it a little, as if I supposed my self to have to do with those to whom Scripture and Go­spel is no authority.

To proceed then: 'Tis possible that many are not so well acquainted with the Fundamental maxims of truth and reason, and the course and government of the World, or have not so good a faculty to draw conclusions from those Prin­ciples, [Page 14]as by the strength of their own reasoning to find out a God to whom belongs Power and Judgment. But then 'tis as certain, that by all the sophistry and speculation imaginable, no Man is able to prove that there is no such Being, as governs and gives laws now, and will hereafter reward and punish Men according as their con­versations have been good or evil. And there­fore a state of vertue is in wisdom to be preferred before that of vice, upon the score of safety and preservation; because however things be, a good Man cannot be miserable hereafter, whereas a wicked man, though he be an Atheist, may for ought he knows be so eternally: and it is a di­ctate of wisdom in case of uncertainty to avoid danger, and provide against the worst that may be supposed to happen. The only objection that can be made against this, is, That uncertainty is not to be preferred before certainty; but to this religion sometimes obliges us, when Perfecution ariseth upon the account of it; for at such time the keeping of our conscience damnifies us in a present convenience, and for the sake of what we expect we lose that good which we have in sure possession.

But as plausible as this objection may seem, it is easily silenced. For beside that it reacheth [Page 15]not all times, let us but consider the vast dispro­portion that there is between the short age of Man, and that Eternity which infinitely exceeds all time: that in a very short space, it will be all one whether a Man lived here in plenty, or pe­rished for want of Bread; yea, if we consider him in respect only to this World, that it will be all one whether ever he had had any Being in it or no: let us but consider how small the goods are which the Atheist possesseth, in comparison of the evils which he may justly fear; and we must conclude that it is no wisdom to keep such inconsiderable certainties, when we run a hazard that is infinitely more considerable than they. Espe­cially when those present certainties are so uncer­tain, as that we are liable to the final loss of them every moment; and the pretended uncertainties are so far certain, that the best reason of Man doth oblige him to expect them.

(2.) A good conversation doth administer the truest satisfaction. For this only can make Men hope for a future blessedness. And what satisfaction is comparable to the stedfast looking to the recompence of the reward? This is a joy that the irreligious man wants: and to take him in the most favourable circumstances, it cannot but somewhat stun and afflict him in his delight [Page 16]to think, that after a little time he can enjoy it no more.

But suppose he saith that he hath no need of a holy comfort: that he can caress himself with the diversions of mirth, and fortifie his mind by pleasures against all melancholy and sorrowful presages; yet it cannot be denied, but that the hope of real happiness hereafter is a greater sa­tisfaction, than barely not to be dismayed with the terrors of Death and Judgment.

Besides, seeing the Atheist cannot with all his art disprove the Articles of our Faith; he hath no way to secure himself from the sad jealousies and suspicions of future misery, but by debauch­ing his mind, and hurrying himself beyond all consideration. And what wisdom I pray is in that complacency, which prohibits the best use of our reason, and wretchedly enjoyns the un­derstanding to withdraw.

Nor is this carnal solace of the irreligious Man only unsound and irrational, but (as all such things are,) it is also unstable: it accompanieth a Man when he hath least need of it; but assoon as he is destitute of other helps, that forsakes him too. For upon consideration of the whole matter, we shall find that this is a solace only for them, whose estates are plentiful, and constituti­ons [Page 17]firm; whose minds are not crossed, nor their spirits decayed. It may attend Men whilst they are rich and healthful; but when they fall un­der poverty or pain, it vanisheth like a dream or shadow.

'Tis true indeed, if a Man be only poor, Athe­ism can prescribe this remedy, to steal and filch his Neighbours goods, that his own substance may be encreased by it: which yet is but a de­sperate remedy, where there is either pubick law and justice in a Nation, or but the natural dictate of self-preservation, as there is in all private men: and in a contention which is here to be supposed, 'tis very great odds but the poorest will be over­come.

And when this way of Men's making their con­dition better proves unsuccessful, irreligion hath nothing better to propose to them, than by a stroke at their life to put an end to it. And this is all the comfort it can administer to them in time of sickness, when they are neither able to hurt others nor help themselves; when their soul abhors all manner of meat; and they say of laughter it is mad; when the most pleasant recreations are distastful to them. And is this a satisfaction e­qual to what the just Man hath, who in the cri­tical minute of affliction and distress triumphs in [Page 18]the prospect of God's great salvation? How much better were it for a Man in anguish and torture to have hope in the everlasting God? This hope would turn his very evils into helps, and make Death it self to appear his greatest ad­vantage. So great supports has righteousness in the worst estate, and the spirit of a just Man will sustain his infirmities. And so much may suf­fice to be spoken to the first thing considerable in the words, viz. That a good conversation is a principal sign of a wise and understanding Man; I now proceed to,

(2.) The second thing, which is, that meek­ness is an essential part of that good conversa­tion which denominates a Man truly wise and knowing.

The truth of this will appear upon Three Grounds.

(1.) Because meekness preserves the World from trouble and disquietness.

(2.) It is an advantage to Men's conference and discourse.

(3.) It makes them successful in their under­takings.

(1.) Meekness preserves the World from trou­ble and disquietness. It is upon these very terms commanded by our Saviour [Mat. 11.29.] Take [Page 19]my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls.

'Tis the nature of meekness to calm the mind, and preserve it from vexation. For it is contra­ry to wrath and fury; and therefore look how much trouble rage is to a Man's spirit, so much doth meekness help us to avoid.

Nor doth it only prevent the trouble and tor­ment of anger, but it is also inseparably united with other quieting Graces, such as humility and contentment, by which means all fretting passi­ons are stilled. For he that is of so serious a tem­per as not to be incensed with provocations, can certainly avoid the follies of pride and discontent; he can rest satisfied in a low place, wherein his gracious God puts him, and chearfully acquiesce in the disposals of his wise providence.

And what a happiness is it for a Man to enjoy such peace and tranquillity of mind, and to be exempt from the disturbances and turmoils of passion and lust! This is to have a foretaste of Heaven, and in some degree to be in an Ange­lical state; whilst in the midst of those occurren­ces which cut unwise Men to the heart, we can be quiet and unconcerned, sing praises to God for all his works; and our Souls can with free­dom return to their rest.

Nor doth meekness only grant peace to a Man's own breast, but it also keeps the peace of the World. For the wrath of Man sets on fire the whole course of Nature. Anger hath in it the true property of fire, which is to pro­duce it self in the subject upon which it works: and so the forcing of it stirs up strife. And where is then the wisdom of allowing it? It wracks the mind wherein it abides, and destroys its pleasure; for he that is angry is certainly dis­pleased; and he that is displeased, must want his complacency. Nor is this all, but it also gives continual occasion of its own continuance. For it puts others into a heat like our own; thereby depriving us of the consolation of their kindness and assistance. It makes us either contemptible or odious to them; and so the great comfort of Man's life, friendly society, is utterly lost.

(2.) Meekness is an advantage to Men's con­ference and discourse.

He that would discourse like a wise Man must first judge so; and he that would judge rightly, and be constant in it, must be of a sedate spirit. For if his mind be disturbed, he can neither learn, teach, nor use knowledge. He cannot learn. Now Solomon gives this account of a wise Man, [Prov. 1.5.] That a wise man will hear, and will [Page 21]encrease knowledge; and a man of understanding shall attain unto wise counsels: It's a sign of the greatest ignorance, for a Man to presume that he hath wisdom enough; and it argues a tast of know­ledge, when a Man useth diligence to obtain it: insomuch that were not our understandings na­turally furnished with the first principles and common notions of wisdom, we could not pos­sibly study to advance and improve it.

But is any Man a lover of wisdom? would he learn and find out what he hath not yet known? he must be very considerate, and seri­ously compare things together. And if so, it follows that he must be calm and dispassionate. Because the perturbations of the mind, darken, distract and confound the understanding: and the thoughts of wrathful men are too hasty and urgent, and thereupon too immethodical to be discreet. And if it be a matter of divine wis­dom, wherein spiritual illumination is required; the wrathful and unquiet spirit hath no reason to expect that; the promise of it being made particularly to the meek, [Psal. 25.9.] The meek will he guide in judgment, and the meek will he teach his way.

Nor can a wrathful person inform another, For his passion puts him out of his conceptions: [Page 22]it transports him beyond his right sense, and so diverts him from his proper method. Besides he that would instruct, must not only comply with the capacity, but in some measure also with the temper of his Disciples: as knowing how much a readiness or aversion in the will doth dispose the understanding to give or deny assent. But passion, if it meet with the more soft and tender dispositions, terrifies and scares them out of their own thoughts; so that they have not the use of their own faculties. And if it hath to deal with the more stout and un­daunted, the discouragement that it gives them doth but make them desperate and harden them by degrees to an inflexible obstinacy of resolu­tion.

For the heat of passion taking away the stea­dy use of reason from the instructor, and by a natural efficacy propagating it self in the learner, there is but little understanding to be found be­twixt them; and then the appearance of wrath makes a Man so detestable and hateful, that when there is but a little reason left, it may well be thought it will be to no purpose.

And what farther shows the folly of passion; it renders men uncapable of using in any way the knowledge which they have learnt. For it di­sturbs [Page 23]their reason, and makes their thoughts to be desultory and incoherent. It puts them be­side the true use of their memory; for when there is not serious deliberation to guide it, it's recollections must needs be very casual and un­certain. In this case men are led as brutes, by the disorderly motions of fancy and appetite. And what licentious and irregular imaginations may intrude, when the guard of consideration is re­signed to those powers, the wandring discourse of Lunaticks may sufficiently inform us. So that meekness is a necessary qualification to pre­serve us from extravagance, and is therefore an essential part of that conversation which deno­minates a Man truly wise and knowing.

(3.) Meekness makes men successful in their undertakings. For 'tis easie to miscarry in any attempt, wherein true discretion is not our guide: but when fury is in place, discretion is absent.

It must be granted, that where-ever anger is, there is some cause or other in debate. But the wrathful man doth much thwart his own inten­tion, in doing disservice to that interest for which he contends.

For like a furious Warrior he falls on rashly, whilst his adversary keeps his ground, and watch­es an opportunity to attack him in that part [Page 24]which is weakest, and give him a blow where he can least bear it.

But meekness gives a Man the advantage of a clear reason, and hath an art whereby it vanqui­sheth both Parties and Neuters. It overcomes those that are Parties in a quarrel, in that it tires them out. For though anger be troublesome to a Man's self, and though it be heightened by dis­agreement and opposition, yet such is the mad­ness of it, that it desires opposition and conflict, and nothing wearies out angry spirits more, than to see their indignation and fury slighted; and so when they have sufficiently spent their virulency and rancour, wanting new fewel of provoca­tion from others to maintain their flame, they quietly desist; and when they find that notwith­standing all impressions their adversary remains unshaken, they do like those assailants, who quit the siege when they find the Fort to be impreg­nable.

And hence it may easily be conceived how much meekness may recommend a cause to by­standers; who being disinteressed have no such strong prejudice to be subdued. For the effects of rage are abominable in the common sense of humanity. Raillery, reviling, smiting, and the like, make a Person scandalous; and when [Page 25]he himself is accounted so bad, his cause and quarrel will not be esteemed much better.

What say the indifferent Men of such a Hot­spur? this is an abusive, a scurrilous, and injuri­ous fellow; he knows not what religion, and con­science, nor common civility is. We have reason to fear this Man's principles: For if we be not what he requires, he will deal with us in as bad a manner. We have reason to suspect this Man's cause; for if it were good, these outrages might be spared, as being both unsuitable and unuse­ful to it: If there be an evil in the circumstance of his quarrel, why may not there be in the sub­stance of it? and if he make use of indirect ways, why may he not as well aim at an unjust end? Thus doth fury make the credit of a Man's cause sink in the estimation of indifferent Men.

Besides, what is more considerable for the ma­king Men's ways unprosperous, seeing whatever the wrathful contend for, they must unavoidably be enemies to God and his Grace; it pleaseth him to curb their fury, and to put his hook into their nostrils, to defeat their purposes and blast their endeavours. For as the wrath of Man works not the righteousness of God, so neither will God suffer it to accomplish the will of Man. No: the rage of man must not govern the world; [Page 26]and God forbid that it ever should; that ever that rage should prevail, which makes men not only as unreasonable as brutes; but oftentimes as merciless and savage too. Excellently to this purpose speaks David, [Psal. 76.7, 8, 9, 10.] Thou, even thou art to be feared, and who may stand in thy sight when once thou art angry? Thou didst cause judgment to be heard from Heaven; the Earth feared and was still, when God arose to judgment to save all the meek of the earth. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

But will some ask, may we not then be an­gry? and may we not express our indignation against dishonest things in some severity? Yea doubtless, not to be capable of anger is to be stu­pid. And that upon some accounts we may be severe with men, appears by the presidents of Magistracy in the Law, and the rules concerning it in the Gospel; as also by the example of Da­vid cursing the Churches enemies, of Christ sharply rebuking the Scribes and Pharisees, and of Paul in his conflict with Elymas the Sorcer­er. But then we must well weigh the occasi­on, that our anger may be adjusted to it, and not exceed the bounds of moderation.

And now having spoken thus much for the [Page 27]enforcing of a good conversation, and of meek­ness, so essential a part of it; I shall conclude my Discourse with a little Direction.

(1.) In order to a good conversation in gene­ral, that besides imploring the help of the divine grace, you would be watchful and circumspect, that you do not unadvisedly fall into snares. 'Tis wisdom to foresee and prevent the occasions of sinning. And if by chance a temptation over­take you, do not trifle and dally with it. Be ferious in reasoning with your selves against it; and remember what you have been taught, and what you believe. Consider the matter well, and when you have perceived it to be sinful, say with your selves, Do I not believe that for such things God will bring me into judgment, and that for such things the wrath of God com­eth upon the children of disobedience? Why then should I to gratifie the incitement of a lust, do this wickedness and sin against God, and so pierce my self through with everlasting sor­rows?

(2.) In order to meekness in particular, be­sides praying for the gift of the spirit of love and gentleness,

(1.) Use those Considerations that may be Remedies against wrath and displeasure.

Consider the weakness of laying the blame of your passion upon the occasion of it. Can that force you to be passionate without your consent and allowance? No, your selves must be ac­cessary to your own indignation.

Consider besides, what weakness and inexperi­ence of things it argues to be discomposed at things without us. Is not the course of the World such? and is there any better to be ex­pected? shall our fury reduce things to a better state? When we have raged and tormented our selves never so much, our anger may indeed help to make things worse, but is the most unlikely means to put them into a better posture.

Consider again, that if there were no thwart­ings and provocations, there would be no need of such a vertue as meekness; nor would there be any such vertue at all. For if nothing crossed us, but all things went according to our mind, there would be no occasion nor trial of meekness, for it would be impossible that we should be o­therwise than pleased. But because things will fall out oppositely to our desires and expectati­ons, therefore meekness is enjoyned as a means to relieve us.

We may do well to consider withall, that if things happen so ill as to disquiet us, whether it [Page 29]is not wisdom to make the best that we can of them; and so whether it be not our wisdom, in­stead of strugling with a provocation, to suppress and stifle our resentments of it.

And seeing anger is most frequently stirred up by the provocations that are given by Men; and seeing we are not angry with Men, but when we judge that they deal unduly with us; As it becomes us to see that this judgment be true, and that we do not unjustly apprehend a wrong, when there is none done to us; so upon condition that we are injured, it were worthy of our consideration, how much it degrades a Person who hath the ho­nour to be just, to stoop so low to the brutish, as to be wounded with a resentment of their villany; and how much it is beneath the mind of such a man to be disordered by the rudeness of disorder­ly men. The very being concerned at their in­solence doth but make it too plausible, whilst it shews them to be such as deserve consideration. Ye suffer fools gladly (saith the Apostle) seeing ye your selves are wise, [2 Cor. 11.19.] And saith the wise man, [Prov. 26.4.] Answer not a fool according to his folly, lest thou also be like unto him: that is, take notice of him no farther than is ne­cessary to prevent the evil that may follow from the toleration of his pride and vanity. It being [Page 30]a reproach to a wise man to submit his wisdom to the pleasure and controulment of a fool, who ra­geth and is confident: whose brutish passions first deprive him of sober sense, and then give him courage and boldness to expose his want of it. So true is that saying of Solomon, [Prov. 14.29.] He that is flow to wrath is of great understanding: but he that it hasty of spirit exalteth folly.

(2.) Avoid those worldly affections and de­sires, which are the primitive and fundamental incentives to anger, as Covetousness and Am­bition. For these make Men competitors for the same things, and so stir up anger and emu­lation amongst them. One is displeased, be­cause another carries away his profit; and ano­ther, because his Neighbour steps in between him and honour. And especially pride pro­duceth the greatest animosities and heart-burn­ings amongst Men. Thus when a Man is puf­fed up with the wisdom of speculation, he is angry that others are not of his judgment; though they perhaps have more reason to be displeased with him, because he is not of theirs.

And generally where Men have great thoughts of themselves, they expect great regard and ob­servance from others; and this earnestness and confidence of expectation makes them wrath­ful [Page 31]when they are disappointed. And how far their rage and discontent may go, and in what inhumanity it may end, as we do not know, so we need not to enquire; it being sufficient that we know thus much, that the effects of it are very sad and dismal.

Now the God of Patience and Consolation grant us to be like-minded one towards ano­ther, according to Christ Jesus, to whom with the Father and the Holy Spirit, be ascribed Dominion, Blessing and Praise, both now and for ever.