fpirit which now became them. As the legal difpenfation is called "the spirit of bondage", and that of the Gospel," the fpirit of adoption", Rom. viii. 15. because in the one God dealt with his church more like fervants, and in the other more like fons: fo here when the difciples would have the Samaritans confumed by fire from heaven, as thofe were upon the application of the antient prophet; they fhould have confidered that this was not fuitable to the milder difpenfation of the Gofpel. A fpirit of rigour and feverity was more apparent in the whole Mofaical economy, in the precepts, in the threatenings of temporal evils, during that period of the church; and fo in the methods used to punish an indignity offered to a prophet of the Lord: but Chrift came to introduce a more spiritual and a milder difpenfation, wherein the main feverities are referved to be executed in another world, upon those who fhall be found finally incorrigable. He came into the world, breathing grace and truth his doctrine proclaimed God's good-will towards men; his miracles were miracles of beneficence; and in his example he was meek and lowly. Inftead of teaching his difciples fuch a temper towards enemies, he had already taught them the most exalted charity; to "love their enemies; to blefs them that curfed them, to do good to them that hated them, and to pray for them which fhould defpitefully use them, and perfecute them"; Matt. v. 44. It became his followers rather to be of this evangelical fpirit, a forbearing, forgiving, gentle fpirit, than to

imitate

imitate the rigiour of Elias. This fenfe is countenanced by the words which immediately follow: "For the Son of Man is not come to destroy mens lives, but to fave them", ver. 56. So that we learn from hence,

That a fiery wrathful fpirit, even against men moft erroneous in matters of religion, is very oppofite to the fpirit and genius of the Gospel. Chrift, after this, prayed for those who not only refused him, but crucified him; and, after his refurrection, ordered his apostlesto begin at Jerufalem, in making the tenders-> of his Gofpel, Luke xxiv. 476 Nor would he have his religion propagated, or his moft obftinate enemies fuppreffed, by any methods of external violence: " The fervant of the Lord must not ftrive; but be gentle unto all men; apt to teach, patient: in meeknefs in-ftructing thofe that oppofe themfelves, if God peradventure will give them repentance unto the acknowledgment of the truth"; 2 Tim. ii. 24. 25. This is the fpirit prefcribed by the Gospel to thofe who would ferve the intereft of Chrift and his truth: those who use other methods, know not what spirit they are of.

3. They feem to have been ignorant of the true frame and temper of their own fpirits, when they made this motion. They would fay, like Jehu, "Come fee our zeal for the Lord"; our love to our mafter, our concern for his honour, our indignation at those who treat him fo unworthily: but Chrift, who faw what was in man, probably difcerned that. there was too much of private revenge and refentment firing them upon this occafion, or

at

at least a defect of charity; and this he might juftly blame in them, that they did not more carefully attend to the motion of their own fpirits, and fo were not fenfible what spirit they were of.

This laft is the view of the words in which I propose to confider them, as introductory to feveral other practical difcourfes and ac cordingly I obferve from them,

That it is a very faulty thing in any, and efpecially in those who profefs to be the dif ciples of Christ, not to know what spirit they are of.

Upon which obfervation, I would first confider the matter to be known; and then, fecondly, the neceffity and importance of this part of knowledge.

I. The matter to be known is a little more particularly to be inquired into. What fpirit we are of. I will not abfolutely confine myself to that particular inquiry about our fpirits, the want of which Chrift, as has been obferved, had occafion to blame in his difciples; but fhall take in that, and fome other things too, which the words are apt enough to exprefs, and which it will be no fmall difadvantage to us in our best interests to be unacquainted with. We are much concerned to know these three things;

What spirit we are eminently of by natural temper.

What principles and ends govern us in particular motions of our fpirits and actions of life. And,

What

What is the prevailing and predominent difpofitions of our fouls; whether the chriftian temper, or that which is opposite to it.

1. What spirit we are eminently of by natural temper. Nothing is more obvious than the vaft difference of tempers among mankind and that not only arifing from difference of education, and of external impreffions; which, without doubt, make no small change in the difpofitions of men: nor yet owing merely to long habits and cuftoms of vice on the one hand, or the peculiar grace of God, and to eminent holy diligence on the other; which certainly make the greatest diftinctions between man and man: but also a difference founded in natural conftitution. We may fee this in childhood, before the mind is moulded by inftruction, or example, or a courfe of practice; and on the contrary, it is hardly ever extinguifhed in riper years. Befides the general corruption of nature, apparent in fome inftance or other in all; fome from the very firft dawnings of reafon difcover more than others, either a four or rugged difpofition, or a haftiness of temper, or fome fuch difagreeable biafs, which grows up with them to men. And though this may be confiderably abated by a good education, and especially is much rectified by the grace of God in good men; yet, where it is the conftitutional bent, it ufually finds people more work for care and watchfulness all their days, than it does to others. If we turn our view the other way, there is early vifible in fome an cafiness and gentleness of difpofition, an inclination

clination to humanity and tenderness, or the like engaging turn of mind.

Now in this fenfe it would be the wifdom of every man to know what spirit he is of, to tudy his own temper, which way that most naturally and readily carries him. For according to the tendencies of our conftitution, if we carefully obferve them, we may discover what temptations in the ordinary courfe of life need moft to be provided against, and in what way we are most likely to be useful.Those fins most easily befet men, and are hardeft to be overcome, which have conftitution ftrongly on their fide: a man may juftly ef teem them to be eminently his own iniquity. And as every fort of natural temper has its particular disadvantages and dangers; fo no fort is without fome advantages, which, if carefully attended to, and improved, may contribute to our ferviceablenefs in life.Thofe of a fanguine make, are more expofed to the temptations of levity and fenfuality, and therefore have moft occafion to be there on their guard; but then they are better prepared for a chearful activity in doing good, if they be right fet. The heavy and phlegmatic, as they are more prone to indulge floth and idlenefs, fo, if they get over this temptation, they can with greater eafe bear clofe and long application, than thofe of more quick and active fpirits. The dark and the melancholy temper lays men open to unreasonable fears and defpondencies, to malice and cenforioufnefs, if the devil and a corrupt heart have the govern ment of it; but under the direction of grace, VOL. I. C

it