A discourse concerning meekness and quietness of spirit to which is added, A sermon on Acts 28. 22, shewing that the Christian religion is not a sect, and yet that it is every where spoken against / by Matthew Henry ...

A Discourse concerning MEEKNESS . 1 Peter III. 4. [ latter part . ] — Even the Ornament of a meek and quiet Spirit , which is in the sight of God of Great Price .

THE Apostle Peter in this Epistle , ( as also his beloved Brother Paul in many of his ) is very large in pressing upon Christians the conscientious discharge of the Duties of their particular Relations , and not without good reason ; for generally it holds true , That we are really , Verse 1 , 2 : as we are relatively : He is here in the former part of this Chapter directing Christian Wives how to carry themselves in that Relation , to the Glory of God , their own Comfort , and the Spiritual Benefit and Advantage of their Yokefellows : And among other good Lessons he teacheth them how to dress themselves as becometh Women professing godliness . Genus muliebre est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lorin . i● lo● . Those of that Sex are commonly observ'd to be very sollicitous about their Ornaments . When the Question is ask'd , Can a Maid forget her Ornaments , or a Bride her Attire ? no such possibility ●●is suppos'd ▪ Ier. 2. 32. This prevailing inclination the Apostle here takes hold of , for the recommending of those Graces and Duties to their choice and practice , which are indeed the most excellent and amiable adorning , not only of their Sex to whom the Exhortation is primarily directed , but of the other also for whom no doubt it is likewise intended . Observe his Method :

1. He endeavours to wean them from the vanity of outward Ornaments , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . v. 3. whose adorning let it not be that outward adorning , &c. This doth not forbid the sober and moderate use of decent Ornaments , when it is according to the Quality , Place , and Station , and in due season , ( not on days of Fasting and Humiliation , when 't is proper for Ornaments to be laid aside , Exod. 33. 4 , 5. ) But it forbids the inordinate Love , and excessive use ( that is , the abuse ) of them . There may be the p●aiting of the Hair , , and the wearing of Gold , and there must be the putting on of Apparel , that shame which came into the World with sin hath made it necessary ; But we must not make these things our adorning ; that is , we must not set our hearts upon them , nor value our selves by them , nor think the better of our selves for them , nor pride our selves in them , as if they added any real excellency to us , nor say to them as Saul did to Samuel , Honour me now before this People , out of a vain ambition to make a fair shew in the flesh . We must spend no more care , or thoughts , or time , or words , or cost , about them , and lay no more stress or weight upon them than they d●serve , and that is but a very little . It is but glory hung upon us , as the expression is , Isa. 22. 24. and hath no glory if compared with the glory that excelleth it even in the Creatures that are far below us ; Matth. 6. 29 , 30. for Solomon in all his glory was not array'd or beautified like one of those Lillies which to day is , and to morrow is cast into the Oven . We must not seek first these things , nor seek them most , as if we had Bodies for no other end but to bear out our clothes , and had nothing else to do with them but to make them fine . It was the Folly , and prov'd the Ruin of that rich man in the Parable , that he made his Purple , and his fine Linnen , ( with other the Ornaments and Delights of the Body ) his good things , the things in which he placed his happiness , and in which he had his Consolation , Luke 16. 19 , 25. that is , in the Language of this Scripture , he made them his adorning , 2 Cor. 5. 3. and so , being uncloathed of these , he was found naked . Let not the wearing of Gold , and the putting on of Apparel be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the World ; so it may be rendred : ( 't is Mundus muliebris † † Immundum muliebrem p●tiùs convenìt dìci . So Tertullian de habitu . mul. cap. 4. . ) Let not these things be all the World with us , as they are with many , who reckon to be out of the Fashion ( whatever it be ) is to be out of the World . Christians are called out of the World , and delivered from it , and should evidence a Victory obtained by Faith over it , as in other Instances , so in this . Gal. 1. 4. It is prescribed Rule of our Holy Religion ( whether they will hear , 1 John 54. or whether they will forbear ) that Women adorn themselves in modest Apparel , with shamefacedness and sobriety , 1 Tim. 2. 9. But whereas there are some on the one hand , that exclaim against vanity in Apparel as the crying Sin of this Age above any other , as if it were a new thing under the Sun , and the former days w●re in this respect better than these : Eccl. 7. 1● And others on the other hand , condemn it as a piece of Phanaticism to wi●ness ( as there is occasion ) against this Vanity : Both may receive a sufficient Answer , if they will but read that excellent Homily of the Church of England , intituled , An Homily against Excess of Apparel , ( No. 18. ) by which it will appear , That even in those early days of the Reformation , it was a Vanity that prevail'd much in our Land , and which the Rulers of the Church thought themselves obliged to reprove . But we will hasten to the Text.

2. He endeavours to bring them in love with the better Ornaments , Verse 4. those of the Mind , the Graces of the blessed Spirit , here called the hidden Man of the Heart , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Grotius observes , that tho' he writes to Women , yet he useth a Word of the Masculine Gender , because the Ornament he recommends , is such as both Men and Women must be adorned with . Grace , as a living Principle of regular Holy Thoughts , Words , and Actions , is sometimes called , the new Man , Eph. 4. 24. sometimes the inward Man , Rom. 7. 22. and 2 Cor. 4. 16. and so here , the hidden Man of the Heart . 'T is call'd a Man , because it s made up of many Parts and Members , and its Actings are Vital and Rational , and it restores those to the Dignity of Men , who by sin had made themselves like the Beasts that perish . 'T is call'd the Man of the Heart , because out of the Heart are the issues of the Life ; Pro. 4. 23. there lie the Springs of the Words and Actions , and therefore into that the Salt of Grace is cast , and so all the Waters are healed . 2 Kin. 2. 21. He is the Christian indeed that ●s one inwardly , and that Circumcision , that Baptism , which is of the Heart , Rom. 2. 29. 'T is call'd the hidden Man of the Heart , because the Work of Grace is a secret thing , and doth not make a pompous shew in the eye of the World ; 't is a Mystery of Godliness ; a Life that is hid with Christ in God , Colos. 3. 3 to whom secret things belong ; therefore the Saints are called his hidden ones , Psal. 83. 3. for the World knows them not , much less ▪ doth it yet appear what they shall be . The King's Daughter that is espoused to Christ is all glorious within , Ps. 45. 13. The working of Grace in the Soul is often represented as a Regeneration , or being begotten again ; and perhaps when this good Work is call'd the hidden Man of the Heart , there may be some allusion to the forming of the Bones in the Womb of her that is with Child , which Solomon speaks of as unaccountable , Psal. 139. 14 , 15 , 16. as is also the way of the Spirit , Eccle. 11. 5. compare Iohn 3. 8. And lastly , it consists in that which is not corruptible ; 't is not deprav'd or vitiated by the corruption that is in the World thro' Lust , and is in the Soul a Well of living Water , springing up unto eternal Life , John 4. 14.

In the Text he instanceth in one particular Grace ; one Member of this hidden Man in the Heart , which we must every one of us adorn our selves with , and that is a meek and quiet Spirit , which is in the sight of God of great price . Where observe ,

1. The Grace it self here recommended to us ; it is a meek and quiet Spirit . There must be not only a meek and quiet Behaviour outwardly ; there may be that either by constraint , or with some base and disguised Design , while the Soul in the mean time is rough and turbulent and envenom'd ; the Words may be softer than Oyl , while War is in the Heart , Heb. 4. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Psal. 55. 21. But the Word of God is a Discerner and Iudge of the Thoughts and Intents of the Heart . The Power of Men's Laws may bind a Man to the good Behaviour , but it is only the Power of God's Grace that will renew a right Spirit within him , Psal. 51. 10. That 's it that makes the Tree good , and then the Fruit will be good . The God with whom we have to do , demands the Heart , looks at the Principle , and requires Truth in the inward parts , not only in the Duties of his own immediate Worship , that those be done in the Spirit , but also in the Duty we owe to our Neighbour , that that also be done with a pure Heart , and without dissimulation . The Word of Command which the Captain of our Salvation gives , is , Christians , take heed to your Spirits , Mal. 2. 15.

2. The Excellency of this Grace , it is in the sig●t of God of great price . It is really a precious Grace , for it is so in the sight of God , and we know that he can neither deceive nor be deceived . It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is the same word that is used , 1 Tim. 2. 9. for that costly Array , which is joyn'd with Gold and Pearls , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Persons of Quality in their Ornaments affect not so much that which is Gay , as that which is Rich ; not that which makes a Glittering , Gawdy Shew , and pleaseth Children and ●ools , but that which is of intrinsick value , and recommends it self to the intelligent . A meek and quiet Spirit is such an Ornament , which hath not that Gaiety that is agreeable to the humor of a carnal World , but that real Worth which recommends it to the favour of God . 'T is one of those Graces which are compar'd to the Powders of the Merchant , ( Cant. 3. 6. ) far fetch'd , and dear bought , even with the precious Blood of the Lord Jesus . Herein we should every one labour , and this we should be ambitious of , 2 Cor. 5. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as the greatest Honour , that Present or Absent , Living and Dying , we may be accepted of the Lord ; and blessed be God it is a thing attainable , thro' the Mediator , from whom we have received how to walk so as to please him ; we must walk with meekness and quietness of Spirit , for this is in the sight of God of great price . Therefore this mark of Honour is in a special manner put upon the Grace of Meekness , because it is commonly despised and look'd upon with Contempt by the Children of this World , as a piece of mean-spiritedness ; but ( however they be termed and treated now ) they are happy , and will appear so shortly , whom God approveth of , and to whom he saith , Well done good and faithful Servant ; for by his Judgment we must stand or fall eternally .

These words therefore will easily afford us this plain Doctrine ;

That Meekness and Quietness of Spirit is a very excellent Grace , which we should every one of us put on , and be adorned with .

In the prosecution hereof we shall endeavour , 1. To shew what this Meekness and Quietness of Spirit is . And , 2. What excellency there is in it . And , 3. Apply it .

CHAP. I. The Nature of Meekness and Quietness of Spirit .

MEekness and Quietness seem to import much the same thing , but the latter having something of Metaphor in it , will illustrate the former , and therefore we shall speak of them distinctly .

[ 1. ] We must be of a meek Spirit . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qu. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 facilis : So the Criticks . Meekness is easiness of Spirit ; not a sinful easiness to be debauched , as Ephraim's that willingly walked after the Commandment of the idolatrous Princes , Hos. 5. 11. Nor a simple easiness to be imposed upon and deceiv'd , as Rehoboam's , who when he was forty Years old is said to be young and tender-hearted , 2 Chron. 13. 7. but a gracious easiness to be wrought upon by that which is good , as their 's whose Heart of Stone is taken away , and to whom a Heart of Flesh is given . Meekness is easiness , for it accommodates the Soul to every Occurrence , and so makes a Man easie to himself and to all about him . The Latines call a meek Man mansuetus : qu. manu assuetus ; us'd to the Hand , which alludes to the taming and reclaiming of Creatures wild by Nature , Jam. 3. 7 , 8. and bringing them to be tractable and familiar . Man's corrupt Nature hath made him like the wild Ass us'd to the Wilderness , or the swift Dromedary traversing her ways , Jer. 2. 23 , 24. But the Grace of Meekness , when that gets Dominion in the Soul , alters the temper of it , brings it to hand , submits it to management , and now the Wolf dwels with the Lamb , and the Leopard lies down with the Kid and a little Child may lead them ; for Enemies are laid aside , and there 's nothing to hurt or destroy , Isa , 11. 6 , 9.

Meekness may be considered with respect both to God and to our Brethren ; it belongs to both the Tables of the Law , and attends upon the First great Commandment , Thou shalt love the Lord thy God , as well as the Second which is like unto it , Thou shalt love thy Neighbour as thy Self ; though its special reference is to the latter .

First , There is Meekness towards God , and it is the easie and quiet Submission of the Soul to his whole Will , according as he is pleased to make it known , whether by his Word or by his Providence .

1. It is the silent submission of the Soul to the Word of God : The Understanding bowed to every Divine Truth , and the Will to every Divine Precept ; and both without murmuring or disputing . The Word is then an engrafted Word when it is received with● Meekness , Jam. 1. 21. i. e. with a sincere willingness to be taught , and desire to learn . Meekness is a Grace that cleaves the Stock , and holds it open , that the Word as the Imp may be graffed in ; it breaks up the Fallow Ground , and makes it fit to receive the Seed , captivates the high thoughts , and lays the Soul like White Paper under God's Pen : When the Day Spring takes hold of the ends of the Earth , it is said to be turned as Clay to the Seal , Job 38. 12 , 13 , 14. Meekness doth in like manner dispose the Soul to admit the Rays of Divine Light ; which before it rebelled against , it opens the Heart , as Lydias was opened ; and sets us down with Mary at the feet of Christ ; the learners Place and Posture : Compare , Deut. 33. 3. The promise of Teaching is made to the Meek , because they are disposed to learn , the meek will he teach his way , Psal 25. 8 , 9. The Word of God is Gospel indeed , Good tidings to the meek , Isa. 61. 1. they will entertain it and bid it welcome ; the Poor in Spirit are Evangelized , Mat. 11. 5. and Wisdoms Alms are given to those that with meekness , Prov. 8. 4. wait daily at her Gates , and like Beggars wait at the Posts of her Doors . The Language of this meekness is that of the Child Samuel , 1 Sam. 3. 9. Speak Lord for thy Servant heareth ; and that of Ioshua , who when he was in that high Post of Honour , giving command to Israel , and bidding Defiance to all their Enemies , his Breast filled with great and bold thoughts ; yet upon the intimation of a Message from Heaven thus submits himself to it , Iosh. 5. 14. What saith my Lord unto his Servant ? And that of Paul , ( and it was the first breath of the New Man ) Acts 9. 6. Lord what wilt thou have me to do ? And that of Cornelius , Acts 10. 33. And now we are all here present before God , to hear all things that are commanded thee of God : And that of the good Man I have read of , who when he was going to hear the Word , used to say , Now , let the Word of the Lord come , and if I had six hundred Necks I would bow them all to the Authority of it . To receive the Word with meekness , is to be delivered into it , as into a Mold : it seems to be Pauls Metaphor , Rom. 6. 17. that form of Doctrine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into which you were given up . Meekness softens the Wax that it may receive the impression of the Seal , whether it be for Doctrine or Reproof ; for Correction or Instruction in Righteousness : It opens the Ear to Discipline , silenceth objections , and suppresseth the risings of the Carnal mind against the Word ; Mitescere est non contradicere divinae Scripturae sive intellectae si vitiae percutit , sive non intellectae quasi nos melius sapere possemus . Aug. l. 2. de doctrina Christi . consenting to the Law that it is good , and esteeming all the Precepts concerning all things to be right , even then when they give the greatest check to Flesh and Blood .

2. It is the silent submission of the Soul to the Providence of God , for that also is the Will of God concerning us .

( 1. ) When the Events of Providence are grievous and afflictive , displeasing to sense , and crossing our secular interests ; meekness doth not only quiet us under them , but reconcile us to them ; and inable us not only to bear , but to receive evil as well as good at the hand of the Lord ; which is the excellent frame that Iob argues himself into , Iob. 2. 10. 'T is to kiss the Rod , and even to accept of the punishment of our iniquity ; taking all in good part that God doth : Not daring to strive with our Maker , no , nor desiring to prescribe to him , but Dumb and not opening the Mouth because God doth it . How meek was Aaron under the severe dispensation which took away his Sons with a particular mark of Divine Wrath , he held his peace , Levit , 10. 3. God was Sanctified , and therefore Aaron was Satisfied , and had not a word to say against it . Unlike to this was the Temper , or rather the Distemper of David , who then was not like a Man after Gods own Heart , when he was displeased , because the Lord had made a breach upon Uzza , 2 Sam. 6. 8. as if God must have ask'd David leave thus to assert the Honour of his Ark. When Gods Anger is kindled , ours must be stifled ; such is the Law of Meekness , that whatsoever pleaseth God must not displease us : David was in a better frame when he Penn'd the 56 Psalm , the Title of which , some think , speaks the calmness and submissiveness of his Spirit when the Philistines took him in Gath : It is upon Ionathelem-reckokim , the silent Dove afar off : It was his calamity that he was afar off , but he was then as a silent Dove ; ( mourning perhaps , Isa. 38. 14. ) but not murmuring , not strugling , not resisting , when seized by the Birds of Prey ; and the Psalm he Pen'd in this frame was Michtam , a Golden Psalm . The Language of this meekness is that of Eli , 1 Sam. 3. 18. It is the Lord ; and that of David to the same purpose , 2 Sam. 15. 25 , 26. Here I am , let him do to me as seemeth good unto him . Not only , he can do what he will , subscribing to his Power , for who can stay his Hand : Or , He may do what he will , subscribing to his Soveraignty , for he giveth not account of any of his matters : Or , He will do what he will , subscribing to his Unchangableness , for he is in one mind , and who can turn him ? But let him do what he will , subscribing to his Wisdom and Goodness , as Hezekiah , Isa. 39. 8. Good is the word of the Lord which thou hast spoken . Let him do what he will , for he will do what is best , and therefore if God should refer the matter to me , ( saith the meek and quiet Soul ) being well assured that he knows what is good for me better than I do for my my self , I would refer it to him again ; he shall chuse our Inheritance for us , Psal. 47. 4.

( 2. ) When the methods of Providence are dark and intricate , and we are quite at a loss what God is about to do with us , his way is in the Sea and his Path in the great Waters , and his footsteeps are not known , clouds and darkness are round about him , a meek and quite Spirit aquiesceth in an assurance that all things shall work together for good to us , if we love God , though we cannot apprehend how or which way . It teacheth us to follow God with an implicit Faith , as Abraham did when he went out not knowing whither he went , but knowing very well whom he followed , Heb. 11. 8. and quieteth us with this , that tho' what he doth , we know not n●w , yet we shall know hereafter , Iohn 13. 7. When poor Iob was brought to that dismal plunge that he could no way trace the footsteps of the Divine Providence ; but was almost lost in that Labyrinth , Iob. 23 8 , 9. how quietly doth he sit down , v. 10. with this thought , But he knows the way that I take , when he hath tryed me I shall come forth as Gold .

Secondly , There is Meekness towards our Brethren , towards all Men , T it 3. 2. and so we take it here . Meekness is especially conversant about the affection of Anger , not wholly to extirpate and eradicate it out of the Soul ; Not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that were to quench a Coal which sometime there is occasion for , even at Gods Altar , Anger is eos fortitudinis . and to rebate and blunt the Edge even of our Spiritual Weapons with the which we are to carry on our Spiritual Warfare . But its office is to direct and govern this Affection , that we may be angry and not sin , Ephes. 4. 26.

Meekness in the School of the Philosophers is a Virtue consisting in a mean between the extreams of rash excessive Anger on the one Hand , and a defect of Anger on the other , in which Aristotle confesseth it very hard exactly to determine . Ethic. l. 4. c. 6.

Meekness in the School of Christ is one of the Fruits of the Spirit , Gal. 5. 22 , 23. it is a Grace ( both gratis data , and gratum faciens ) wrought by the Holy Ghost both as a Sanctifier and as a Comforter in the Hearts of all true Believers , teaching and enabling them at all times to keep their passions under the Conduct and Government of Religion and right Reason : I say it is wrought in the Hearts of all true Believers , because , though there are some rough and knotty pieces that the Spirit works upon , whose Natural Temper is unhappily sower and harsh , which are long in the squaring ; yet wheresoever there is true Grace , there is a disposition to strive against , and strength in some measure to conquer that Distemper . And tho' in this as in other Graces an absolute Sinless Perfection cannot be expected in this present state , yet we are to labour after it and press towards it .

More particularly : The Work and Office of Meekness is to enable us prudently to govern our own anger when at any time we are provok'd , and patiently to bear the Anger of others , that it may not be a provocation to us . The former is its Office especially in Superiors , the latter in Inseriors , and both in Equals .

First , Meekness teacheth us prudently to govern our own Anger , whenever any thing occurs that is provoking . As it is the work of Temperance to moderate our Natural Appetites towards those things that are pleasing to sense , so it is the work of Meekness to moderate our Natural Passions against those things that are displeasing to sense , and to guide and govern our Resentments of those things . Anger in the Soul is like Mettle in a Horse , good if it be well managed : Now Meekness is the Bridle , as Wisdom is the Hand that gives Law to it ; puts it into the right way , and keeps it of an even , steddy and regular pace in that way , reducing it when it turns aside , preserving it in a due Decorum , and restraining it and giving it check , when at any time it grows headstrong and outragious , and threatens Mischief to our selves or others . It must thus be held in , like the Horse and Mule with Bit and Bridle ( Psal. 32. 9. ) lest it break the Hedge , run over those that stand in its way , or throw the Rider himself head-long . Non cognoscitur andaci● nisi in Bello , amicus nisi in necessitate , sapiens nisi in ira . Sent. Arab. It is true of Anger , which we say of Fire , That it 's a good Servant , but a bad Master ; it 's good on the Hearth , but bad in the Hangings . Now meekness keeps it in its place , sets banks to this Sea , and saith , Hitherto thou shalt come and no further ; here shall thy proud Waves be staid .

In reference to our own Anger when at any time we meet with the Excitements of it , the work of MEEKNESS is to do these four things .

1. To consider the Circumstances of that which we apprehend to be a Provocation , so as at no time to express our displeasure but upon due and mature deliberation . The Office of Meekness is to keep Reason upon the Throne in the Soul , as it ought to be , to preserve the Understanding clear and unclouded , the Judgment untainted and unbiassed in the midst of the greatest Provocations , so as to be able to set every thing in its true Light , and to see it in its own Colour , and to determine accordingly , as also to keep silence in the Court , that the still small Voice , in which the Lord is ( as he was with Elijah at Mount Horeb , 1 Kin , 19. 12 , 13. ) may not be drown'd by the noise of the Tumult of the Passions . A meek Man will never be angry at a Child , at a Servant , at a Friend , till he hath first seriously weigh'd the Cause in just and even Ballances , while a steddy and impartial Hand held the Scales , and a free and unprejudiced Thought had adjudg'd it necessary . It is said of our Lord Jesus , Iohn 11. 33. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he troubled himself — which speaks it a considerate Act , and what he saw reason for . Then things go right in the Soul when no Resentments are admitted into the Affections , but what have first undergone the Scrutiny of the Understanding , and thence received their Pass . That Passion which cometh not in by this Door , but climbeth up some other way , the same is a Thief and a Robber , which we should stand upon our Guard against . In a time of War ( and such a time it is in every sanctified Soul , in a strict War between Grace and Corruption ) due care must be taken to examine all Passengers , especially those that come arm'd , whence they came , whither they go , who they are for , and what they would have ? Thus should it be in the well-govern'd , well-disciplin'd Soul . Let Meekness stand Centinel , and upon the advance of a Provocation , let us examine who it is we are about to be angry with , Expendantur verba , dicendum hoc , si dicen dum adversum hunc , tempus sermonis sit hujus , &c. Ambr. de Offic. l. 1. c. 9 and for what ? What are the merits of the Cause , wherein lay the Offence , what was the Nature and Tendency of it ? What are likely to be the Consequences of our Resentments , and what harm will it be if we stifle them and let them go no further ? Such as these are the Interrogatories which Meekness would put to the Soul , and in answer to them would abstract all that which Passion is apt to suggest , and hear Reason only , as it becomes rational Creatures to do .

Three great Dictates of Meekness we find put together in one Scripture , Iames 1. 19. Be swift to hear , slow to speak , slow to Wrath ; which some observe to be couch'd in three proper Names of Ishmael's Son ▪ Gen. 25. 14. 1 Chron. 1. 30. ( which Bishop Prideaux in the beginning of the Wars recommended to a Gentleman that had been his Pupil , as the summary of his Advice ) Mishma , Dumah , Massa : the signification of which is , Hear , Keep silence , Bear . Hear Reason , keep Passion silent , and then you will not find it difficult to bear the Provocation .

It is said of the Holy one of Israel , when the Aegyptians provok'd him , that he weigh'd a Path to his Anger : So the Margin reads it from the Hebrew , Psal. 78. 50. Libravit semitam irae suae . Iustice first poised the Cause , and then Anger pour'd out the Vials . Thus Gen. 11. 5. The Lord came down to see the Pride of the Babel-builders , before he scatter'd them , and Gen. 18. 21. He came down to see the Wickedness of Sodom , before he overthrew it , though both were obvious and bare-faced , In corrept●one vitiorum subessementi debet Iracundia , n●n praeesse . Greg. in Iob. l. 26. c. 36. to teach us to consider before we are angry , and to judge before we pa●s Sentence , that herein we may be followers of God , as dear Children , and be merciful as our Father which is in Heaven is merciful .

We read , Iames 3. 13. of the meekness of Wisdom ; for where there is not Wisdom , that Wisdom which is profitable to direct , Eccl. 10. 10 Pro. 14. 8. Ratio id judicare vul● quod aequum est , Ira id aequum videri vult , quod judicavit . ●en . that Wisdom of the Prudent which is to understand ●is way , meekness will not long be preserv'd . It is our Rashness and Inconsideration that betrays us to all the Mischiefs of an ungovern'd Passion , in the neck of which the Reins are laid ( which should be kept in the Hand of Reason ) and so we are hurry'd upon a thousand Precipices . Nehemiah is a remarkable instance of Prudence presiding in just resentments ; He owns , Neb. 5. 6 , 7. I was very angry when I heard their Cry , but that anger did not at all transgress the Laws of Meekness , for it follows , Then I consulted with my self , or , as the Hebrew hath it , My heart consulted in me . Before he express'd his Displeasure , he retir'd into his own bosom , took time for a sober thought upon the case , and then he rebuked the Nobles , in a very solid rational Discourse , v. 8 , 9 , 10 , 11. and the success was good , v. 12 , 13. In every Cause , when Passion presently demands Judgment , Meekness moves for further time , and will have the matter fairly argued , and Council heard on both sides .

When the injur'd Levite had pitch'd upon a very barbarous Course to irritate the Tribes of Israel ( who commonly were too fiery to need a Spur ) against the Men of Gibeah , yet withall he refer'd the matter to their deliberate Counsels , to teach us when our Hearts are meditating revenge , to do likewise , Iudg. 19. 30. so and so the matter is , consider of it , take advice , and then speak your minds . When Iob had any quarrel with his Servants , he was willing to admit a rati●nal debate of the matter , and to hear what they had to say for themselves : For ( saith he ) what shall I do when God riseth up ? and withal , did not he that made me in the Womb , make him ? Job 31. 13 , 14 , 15. When our Hearts are at any time hot within us , we would do well to put that Question to our selves which God put to Cain , Gen. 4. 6. Why am I wroth ? Why am I angry at all ? Why so soon angry ? Why so very angry ? Why so far transported and dispossess'd of my self by my anger ? What reason is there for all this ? Do I well to be angry for a Gourd ? that came up in a Night , and perished in a Night , Jona . 4. 9. Should I be touch'd to the quick by such a sudden and transient Provocation ? Will not my cooler Thoughts correct these hasty Resentments , and therefore were it not better to check them now ? Such are the reasonings of the Meekness of Wisdom .

2. The Work of Meekness is to calm the Spirit , so as that the inward Peace may not be disturbed by any outward Provocation . No doubt but a Man may express his displeasure against the Miscarriages of another , as much as at any time there is occasion for , without suffering his Resentments to recoil upon himself , and to put his own Soul into a hurry . What need a Man to tear himself ( his Soul , so it is in the Hebrew ) in his anger ? Job 18. 4. Cannot we charge home upon our Enemies Camp , without the wilful disordering of our own Troops ? Doubtless we may , if Meekness have the command , for that 's a Grace which preserves a Man Master of himself , while he contends to be Master of another ; And tho' there may be some firing in the Out-works , yet fortifies the Heart , the Main-Fort , the Inner-wards , against the assaults of Provocation which do us no great harm , while they do not rob us of our Peace , nor disturb the Rest of our Souls . As Patience in case of Sorrow , so Meekness in case of Anger keeps possession of the Soul ( as the expression is , Luke 21. 19. ) that we be not disseiz'd of that Free-hold , and takes care when the Bell is up , that it do not overturn . The Drift of Christ's Farewell-Sermon to his Disciples we have in the first Words of it , Io● . 14. 1. Let not your Hearts be troubled — . It is the Duty and Interest of all good People , whatever happens , to keep Trouble from their Hearts , and to have them even and sedate , tho' the Eye ( as Iob expresseth it ) should continue unavoidably in the Provocation of this World , Iob 17. 2. The Wicked 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Turbulent and Unquiet , so the Word primarily signifies ) are like the troubled Sea when it cannot rest , Isa. 57. 20. but that Peace of God , which passeth all understanding , keeps the Hearts and Minds of all the Meek of the Earth . Meekness preserves the Mind from being ruffled , and discomposed , and the Spirit from being unhing'd by the Vanities and Vexations of this lower World : It stills the noise of the Sea , the noise of her Waves , and the Tumult of the Soul ; permits not the Passions to crowd out in a disorderly manner , like a confused ungovern'd Rabble ; but draws them out like the Train'd-bands , Rank and File , every one in his own order , ready to March , to Charge , to Fire , to Retreat , as Wisdom and Grace give the Word of Command .

It is said of the Just and Holy God , that he is Lord of his Anger , Nahum 1. 2. where we translate it , he is furious ( perhaps not so well , for Fury is not in him , Isa. 27. 4. but ) he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Lord of Anger , Compos irae , so some of the Criticks render it ; he is Master of his own Anger , and we should labour to be so too . Which some Interpreters give as the sense of that which God said to Cain , Gen. 4. 7. Unto thee , or subject unto thee , shall be its Desire , and thou shalt rule over it ; viz. over this Passion of Anger , which thou hast conceived in thy Bosom , thou shouldst and ( if thou wouldst use the Grace offer'd to thee ) thou mightest subdue and keep under these intemperate Heats , so as that they may not disquiet the repose of thy Soul , nor break out into any Exorbitances .

3. Meekness will curb the Tongue , and keep the Mouth as with a Bridle when the Heart is hot , Psal. 39. 1 , 2 , 3. Even then when there may be occasion for a keenness of expression , and we are called to rebuke sharply , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cuttingly ) Tit. 1. 2. yet meekness forbids all fury and indecency of Language , and every thing that sounds like clamour and evil speaking , Ephes. 4. 31. The meekness of Moses was not at hand when he spoke that unadvised word , Numb. 20. 10. Hear now 〈◊〉 Rebels , for which he was shut out of Canaan , though Rebels they were , and at that time very provoking . Men in passion are apt to give reviling Language , to call names , and those most sensless and ridiculous , to take the blessed Name of God in vain , and profane that ; It is a wretched way by which the Children of Hell vent their passion at their beasts , their Servants , any person , or any thing that provokes them , to Swear at them : Men in passion are apt to reveal secrets , to make rash vows and resolutions which afterwards prove a snare , and sometimes to slander and belye their brethren , and bring railing Accusations , and so to do the Devils work ; and to speak that in their hast concerning others , ( as D●vid , Psal 116. 11. All Men are lyars ) which they see cause to repent of at leisure . How brutishly did Saul in his passion call his own Son , the Heir apparent to the Crown , the Son of the perverse rebellious Woman , 1 Sam. 20. 30. that is , in the filthy Dialect of Passion in our Days , the Son of a Whore ; a fine credit to himself and his Family ! Raca and Thou Fool , are instanced in by our Saviour as breaches of the Law of the Sixth Commandment , Mat. 5. 22. and the Passion in the Heart is so far from excusing such opprobrious Speeches , ( for which purpose it is commonly alledg'd ) that really it is that which gives'em their malignity , they are the Smoke from that Fire , the Gall and Wormwood springing from that Root of Bitterness ; and if for every idle word that Men speak , Mat. 12. 36. much more for such wicked words as these , must they give an Account at the Day of Iudgment . And as it is a reflection upon God to Kill , so it is to Curse Men that are made after the Image of God , Iam. 3. 9. ( though never so much our inferiours ) that is , to speak ill of them , or to wish ill to them .

This is the Disease , which Meekness prevents , and is in the Tongue a Law of Kindness , as the expression is , Pro. 31. 26. It is to the Tongue as the Helm is to the Ship ( it is the Apostles comparison , Iam. 3. 3 , 4. ) not to silence it , but to guide it , to steer it wisely , especially when the Wind is high . Mat. 12. 36. In So●rate irae signum erat , vocem submittere , loqui parcius apparchat tunc illum sibi obstare . Ita resert Seneca de ira . l. 3 c. 13 Plutarch de non irascendo . If at any time we have conceiv'd a Passion , and thought evil , Meekness will lay the Hand upon the Mouth ( as the Wise Man's Advice is , Prov. 30. 32. ) to keep that evil thought from venting it self in any evil Word , reflecting upon God or our Brother . It will reason a matter in variance without noise , give a reproof without a reproach , convince a Man of his folly without calling him a Fool , will teach Superiors either to forbear threatning , Eph. 6. 9. or ( as the Margin reads it ) to moderate it , and will look diligently , lest any root of bitterness springing up trouble us , and thereby we and many others be defiled , Heb. 12. 15.

4. Meekness will cool the Heat of Passion quickly , and not suffer it to continue . As it keeps us from being soon angry , so it teaches us when we are angry , to be soon pacified . The Anger of a meek man is like fire struck out of Steel , hard to be got out , but when it is out , soon gone . The wisdom that is from above , as it is gentle , and so not apt to provoke ; so it is easie to be intreated when any provocation is given , Iames 3. 17. and hath the ear always open to the first proposals and overtures of satisfaction , submission , and reconciliation , and so the anger is turned away . He that is of a meek spirit will be forward to forgive injuries , and to put up affronts , and hath some excuse or other ready wherewith to extenuate and qualifie the provocation , which an angry man , for the exasperating and justifying of his own resentments will industriously aggravate . It is but saying , there 's no great harm done , 'T is a Maxim in the Law , In verbis dubiis benignior sententia est praeferenda . And semper fit praesumptio in meliorem partem . Vid. Alciat . de praesumpt . Reg. 3. or if there be , there was none intended , and peradventure it was an oversight , and so the offence being look'd at through that end of the Perspective which diminisheth , 't is easily past by , and the Distemper being taken in time goes off quickly , the Fire is quenched before it gets head , and by a speedy interposal the Plague is stayed . While the world is so full of the sparks of Provocation , and there is so much tinder in the hearts of the best , no marvel if anger come sometimes into the bosom of a wise man , but it rests only in the bosom of Fools , Eccl. 7. 9. Angry thoughts , as other vain thoughts , may crowd into the heart upon a sudden surprize , but meekness will not suffer them to Iodge there , ( Ier. 4. 14. ) nor let the Sun go down upon the wrath , ( Eph. 4. 26. ) for if it do , there 's danger lest it rise bloody the next morning . Anger concocted becomes Malice ; 't is the wisdom of meekness by proper applications to discuss the humour before it comes to a head . One would have thought when David so heinously resented Nabal's abuse , that nothing less than the blood of Nabal and all his house could have quench'd his Heat , but it was done at a cheaper rate , and he shewed his Meekness , by yielding to the diversion that Abigail's Present and Speech gave him , and that with satisfaction and thankfulness ; He was not only soon pacified , but blessed her , and blessed God for her that pacified him . God doth not contend for ever , neither is he always wroth ; his anger endureth but a moment , Ps. 30. 5. How unlike then are those to him whose Sword devours for ever , and whose anger burns like the Coals of Iuniper ? But the Grace of Meekness , if it fail of keeping the Peace of the Soul from being broken , yet fails not to recover it presently , and to make up the Breach , and upon the least transport steps in with help in the time of need , restores the Soul , puts it in frame again , and no great harm is done . Such as these are the Atchievements of Meekness , as it governs our own Anger .

Secondly , Meekness teacheth and enableth us patiently to bear the Anger of others , which instance of Meekness we have especially occasion for , in reference to our Superiors and Equals ; commonly that which provokes Anger is Anger , as Fire kindleth Fire ; now Meekness prevents that violent Collision which forceth out these Sparks , and softens at least one side , and so puts a stop to a great deal of Mischief ; for it is the second blow that makes the Quarrel . Our first care should be to prevent the Anger of others , by giving no offence to any , but becoming all things to all Men , every one studying to please his Neighbour for good to Edification , Rom. 15. 2. and endeavouring as much as lies in us , to accommodate our selves to the temper of all with whom we have to do , and to make our selves acceptable and agreeable to them : How easie and comfortable should we make every Relation , and every instance of Conversation , if we were but better acquainted with this Art of Obliging . Napthalie's Tribe , that was famous for giving goodly Words ( Gen. 49. 21. ) had the happiness of being satisfied with Favour , Deut. 33. 23. For every Man shall kiss his Lips that giveth a right Answer , Pro. 24. 26. In the Conjugal Relation , it is taken for granted , 1 Cor. 7. 33 , 34. that the care of the Husband is to please his Wife ; and the care of the Wife is to please her Husband ; and where there is that mutual care , comfort cannot be wanting . Some People love to be cross-grain'd , and take a pleasure in displeasing , and especially contrive to provoke those whom they find passionate and easily provok'd , that ( as he that giveth his Neighbour drink , and putteth his Bottle to him , Hab. 2. 15 , 16. ) they may look upon his shame to which in his Passion he exposeth himself , and so they make a mock at sin , and become like the mad Man that casteth Fire-brands , Arrows and Death ; and saith , Am not I in sport ? But the Law of Christ forbids us to provoke one another , Gal. 5. 26. ( unless it be to love and to good works , ) and enjoyns us ( as it follows there , Chap. 6. 2. ) to bear one anothers Burthens , and so to fulfil the Law of Christ .

But because they must rise betimes , that will please every Body , and carry their Cup even , indeed that will shed no offence ; our next care therefore must be so to behave our selves when others are angry , that we may not make ill worse . And this is one principal thing in which the Younger must submit themselves to the Elder ; nay , in which all of us must be subject one to another , as our Rule is , 1 Pet. 5. 5. And here Meekness is of use either to injoyn Silence , or to indite a soft Answer .

1. To injoyn Silence . It is prescribed to Servants , Tit. 2. 9. to please their Masters well in all things , not answering again ; for that must needs be displeasing : Better say nothing than say that which is provoking . When our Hearts are hot within us , it is good for us to keep silence , and hold our Peace : So David did , Psal. 39. 2 , 3. and when he did speak , it was in prayer to God , and not in reply to the wicked that were before him . Quid refert inter provocantem & provocatum , nisi quod ille prior in maleficio deprehenditur , et ille posterior : nulla verò in maleficio ordinis ratio est . Tertul. do Divin . c. 10. If the Heart be angry , angry words will but enflame it the more , as Wheels are heated by a rapid Motion . One Reflection and Repartee begets another , and the beginning of the Debate is like the letting forth of Water , hardly stop'd , when the least breach is made in the Dam ; and therefore Meekness saith , By all means keep silence , and leave it off before it be meddled with . When a Fire is begun , it is good , if possible , to smother it , and so prevent it's spreading . Come on , let us deal wisely , and stifle it in the Birth , lest afterwards it prove too strong to be dealt with . Anger in the Heart is like those Books which were stow'd up in the Cellars in the Conflagration of London , which tho' they were extreamly heated yet never took Fire , till they took Air many days after , where giving vent to the Heat , put them into a Flame . When the Spirits are in a Ferment , tho' it may be some present pain to check and suppress them , and the head-strong Passion hardly admit the Bridle , yet afterwards it will be no grief of Heart to us .

Those who find themselves wrong'd and aggriv'd , think they may have leave to speak , but it 's better be silent than speak amiss , and make work for Repentance . At such a time he that holds his Tongue , holds his Peace ; and if we soberly reflect , we shall find that we have been often the worse for our speaking , but seldom the worse for our silence . † † Complures vidi loquendo pece●tum incidisse , vix quenquam tacendo : ideoque tacere nosse quàm loqui difficilius est . Ambrde Offic. l. 1. c. 2. This must be especially remembred and observ'd by as many as are under the Yoke ; who will certainly have most comfort in Meekness , and Patience , and silent Submission not only to the Good and Gentle , but also to the Froward . It is good in such cases to remember our place , and if the Spirit of a Ruler rise up against us , not to leave that , i. e. Locus tuus patientia est , locus tuus sapientia est , locus tuus , ratio est , et sedatio indignationis . Ambr. ubi supra . c. 21. not to do anything unbecoming that , for yielding pacifieth great Offences , Eccl. 10. 4. We have a common Proverb that teacheth us this , When thou art the Hammer , knock thy fill , but when thou art the Anvil , lye thou still . For it is the posture thou art cut out for , and which best becomes thee .

If others be angry at us without Cause , and we have never so much Reason on our side , yet oftentimes it is best to adjourn our own Vindication , ( though we think it necessary ▪ till the Passion be over ; for there is nothing said or done in Passion but it may be better said , and better done afterwards : When we are calm , we shall be likely to say it and do it in a better manner , and when our Brother is calm , we shall be likely to say it , and do it to better purpose . A needful Truth spoken in a Heat may do more hurt than good , and offend rather than satisfie . The Prophet himself forbore even a Message from God , when he saw Amaziah in a Passion ; 2 Chr. 25. 16. Sometimes it may be adviseable to get some one else to say that for us , which is to be said , rather than say it our selves . However , we have a righteous God , to whom ( if we do in a meek silence suffer our selves to be run down unjustly ) we may commit our Cause , and having his Promise that he will bring forth our Righteousness as the Light , and our Iudgment as the Noon-day , Psal. 37. 6. We had better leave it in his Hands , than undertake to manage it our selves , lest that which we call clearing our selves , God should call quarrelling with our Brethren . David was greatly provok'd by those that sought his hurt , and spoke mischievous things against him , and yet ( saith he ) I as a deaf Man heard not , I was as a dumb● Man that openeth not his Mouth , Ps. 38. 13. and why so ? 't was not because he wanted something to say , or because he knew not how to say it ; but v. 15. because in thee , O Lord , do I hope , thou wilt hear , O Lord my God : And what need I hear and God hear too ? His concerning himself in the matter supersedes Ours , and he is not only engaged in Iustice to own every righteous , but wronged Cause , but he is further engaged in Honour to appear for those that in obedience to the Law of Meekness commit their Cause to him , and trust him with it . If there be any vindication , or avenging necessary ( which infinite Wisdom is the best Judge of ) he can do it better than we can , and therefore give place unto Wrath , Rom. 12. 19. i. e. to the Judgment of God , which is according to Truth and Equity , make room for him to take the Seat , and do not you step in before him : 'T is fit our wrath should stand by to give way to his ; for the wrath of a Man , engageth not the Righteousness of God , Jam. 1. 20. for him : Even just Appeals made to him , if they be made in Passion , are not admitted into the Court of Heaven , being not duly put in ; that one thing is Error sufficient to over-rule them : Let not therefore those that do well and suffer for it , spoil their own Vindication by mis-timing and mis-managing it , but tread in the steps of the Lord Jesus , Who when he was reviled , reviled not again ; when he suffer'd he threatned not , but was as a Lamb dumb before the Shearers , and so committed himself to him that judgeth righteously . It is indeed a great piece of Self-denial to be silent , when we have enough to say , and provocation to say it ; but if we do thus control our Tongues out of a pure regard to Peace and Love , it will turn to a good account , and will be an evidence for us that we are Christ's Disciples , having learn'd to deny our selves . It is better by silence to yield to our Brother , who is , or hath been , or may be our Friend , than by angry speaking to yield to the Devil , who hath been , and is , and ever will be our sworn Enemy .

2. To indite a soft Answer . This Solomon commends as a proper expedient to turn away wrath , while grievous words do but stir up anger , Pro. 15. 1. When any speak angrily to us , we must pause a while , and study an Answer , which both for the Matter and Manner of it , may be mild and gentle . This brings Water while peevishness and provocation would but bring Oil to the Flame . Thus is Death and Life in the Power of the Tongue ; it is either healing or killing , an Antidote or a Poison , according as it 's used . When the Waves of the Sea beat on a Rock , they batter , and make a noise , but a soft Sand receives them silently , and returns them without damage . A soft Tongue is a wonderful Specifick , and hath a very strange Vertue in it ; for , Solomon saith , it breaks the Bone , Pro. 25. 15. that is , it qualifies those that were provok'd , and makes them pliable ; it heaps Coals of Fire upon the Head of an Enemy , not to burn him , but to melt him , Pro. 25. 21 , 22. Hard words ( we say ) break no Bones , but it seems soft ones do ( and yet do no harm ) as they calm an angry Spirit and prevent its Progress , breaking it as we do a ●lint upon a Cushion . A Stone that falls on a Wool-pack rests there , and rebounds not to do any further Mischief , such is a meek Answer to an angry Question . It is observed in that rencounter which was between the Royal Tribe , and the other ten , that the words of the Men of Judah were fiercer than the words of the Men of Israel , 2 Sam. 14. 43. When Passion is up , that God whose Eyes are upon all the ways of Men , takes notice who speaks fiercely , and sets a mark upon them .

The good effect of a soft Answer , and the ill consequents of a peevish one , are observable in the Stories of Gideon and Iophthah : Both of them in the day of their Triumphs over the Enemies of Israel , were causelesly quarrel'd with by the Ephraimites ( an angry sort of People it seems * * Hence we read of the Envy of Ephraim , ija . 11. 13. ) who took it very heinously when the danger was past , and the Victory was won , that they had not been call'd upon to engage in the Battle ; Gideon pacified them with a soft Answer , Iudg. 8. 2. What have I done now in comparison of you ? magnifying their Atchievements , and lessening his own , speaking honourably of them , and meanly of himself ; Is not the gleaning of the Grapes of Ephraim , better than the Vintage of Abiezar ? In which Reply it 's hard to say whether there was more of Wit or Wisdom ; And the effect was very good ; the Ephraimites were pleased , their Anger turned away , a Civil War prevented ; and no Body could think the worse of Gideon for his Mildness and Self-denial ; but on the contrary , that he won more true Honour , by this Victory over his own Passion , than he did by his Victory over all the Host of Midian ; for he that hath Rule over his own Spirit , is better than the Mighty , Pro. 16. 32. The Angel of the Lord had pronounced him a mighty Man of Valour , Judg. 6. 12. and this his tame submission did not at all derogate from that part of his Character . But Iephthah ( who by many instances appears to be a Man of a rough and hasty Spirit , tho' enroll'd among the eminent Believers , Heb. 11. 32. for all good People are not alike happy in their Temper . ) When the Ephraimites in like manner pick a Quarrel with him , he rallies them , upbraids them with their Cowardice , boasts of his own Courage , challenges them to make good their Cause , Iud. 12 ▪ 2 , 3. they retort a scurrillous Reflection upon Iephthah's Country ( as it 's usual with Men in Passion to taunt and jear one another ) Ye Gileadites are Fugitives , verse 4. From Words they go to Blows , and so great a matter doth this little Fire kindle , that there goes no less to quench the Flame , than the Blood of two and forty thousand Ephraimites , v. 6. All which had been haply prevented if Iephthah had had but half as much meekness in his heart , as he had reason on his side .

A soft Answer is the Dictate and Dialect of that Wisdom which is from above , which is peaceable , gentle , and easie to be intreated : And to recommend it to us , we have the pattern of good men , as that of Iacob's Carriage to Esau , tho' a Brother offended , who is so hard to be won , yet as he had prevail'd with God by Faith and Prayer , so he prevail'd with his Brother by Meekness and Humility : We have also the Pattern of good Angels , who even then when a rebuke was needful , yet durst not turn it into a railing Accusation , durst not give any reviling Language , no not to the Devil himself , but refer'd the matter to God , The Lord rebuke thee , as that passage , Iude ver. 9. is commonly understood . Nay , we have the Pattern of a good God , who tho' he could plead against us with his great Power , yet gives soft Answers : witness his dealing with Cain , when he was wroth and his countenance fallen , reasoning the case with him , Gen. 4. 6 , 7. Why art thou wroth — If thou dost well , shalt not thou be accepted ? With Ionah likewise , when he was so discontented , Ion. 4. 4 , 9. Dost thou well to be angry ? This is represented in the Parable of the Prodigal Son , by the carriage of the Father towards the Elder Brother that was so high , and humorsom , so angry that he would not come in . The Father did not say , Let him stay out then , but he came himself and intreated him , ( when he might have interposed his Authority and commanded him ) and said , Son , thou art ever with me , Luke 15. 28 , 31. When a passionate Parley is begun , there is a Plague broke out , the meek Man like Aaron takes his Censer with the Incense of a soft Answer , steps in seasonably and stays the Plague .

This soft Answer , in case we have committed a Fault ( tho' perhaps not culpable to that degree that we are charged with ) must be Penitent , Humble and Submissive , and we must be ready to acknowledge our Error , and not stand in it , or insist upon our own Vindication , but rather aggravate than excuse it , rather condemn than justifie our selves : It will be a good evidence of our Repentance towards God , to humble our selves to our Brethren , whom we have offended , as it will be also a good evidence of our being forgiven of God if we be ready to sorgive those that have offended us : And such yielding pacifieth great Offences . Meekness teacheth us as oft as we trespass against our Brother to turn again and say , I repent , Luke 17. 4. An acknowledgment in case of a wilful Affront is perhaps as necessary to pardon , as ( we commonly say ) Restitution is in case of wrong : — And so much for the opening of the Nature of Meekness , which yet will receive further light from what follows .

[ 2. ] We must be of a quiet Spirit . Quietness is the evenness , the composure , and the rest of the Soul , which speaks both the nature and the excellency of the Grace of Meekness . The greatest Comfort and Happiness of Man is sometimes set forth by Quietness . That Peace of Conscience which Christ hath left for a Legacy to his Disciples , that present Sabbatism of the Soul , which is an earnest of the Rest that remains for the People of God , is call'd , Quietness and Assurance for ever , and is promised , as the effect of Righteousness , Isa. 32. 17. and it follows , v. 18. My People shall dwell in quiet resting-places . So graciously hath God been pleased to twist Interests with us , as to enjoyn the same thing under the Notion of a Duty , which he proposeth and promiseth under the Notion of a Priviledge . Justly may we say , that we serve a good Master , whose Yoke is easie , Matth. 11. 30. 't is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not only easie , but sweet , and gracious ( so the word signifies ) not only tolerable , but amiable and acceptable : Wisdom's ways are not only pleasant , but pleasantness it self , and all her paths are Peace , Pro. 3. 17. It is the Character of the Lord's People both in respect of Holiness and Happiness , that ( however they be branded as the Troublers of Israel ) they are the Quiet in the Land , Psal. 35. 20. If every Saint be made a spiritual Prince ( Rev. 1. 6. ) having a Dignity above others , and a Dominion over himself , surely he is like that Seraiah , Jer. 51. 59. a quiet Prince . It is a Reign with Christ , the transcendent Solomon , under the influence of whose Golden Scepter there is abundance of Peace as long as the Moon endures , yea , and longer , for of the increase of his Government and Peace , there shall be no end . Quietness is in the Text recommended to us as a Grace , which we should be endued with , and as a Duty which we should practise . In the midst of all the Affronts and Injuries that are , or can be offer'd us , we must keep our Spirits sedate , and undisturbed , and evidence by a calm and even , and regular behaviour , that they are so . This is Quietness . Our Saviour hath pronounced the Blessing of Adoption upon the Peace-makers , Mat. 5. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those that are for Peace , as David professeth himself to be , Psal. 120. 7. in opposition ( such an opposition as Meekness is capable of ) to those that delight in War , Psal. 68. 30. Now if Charity be for Peace-making , Surely this Charity begins at home and is for making Peace there in the first place ; Peace in our own Souls , is some conformity to the example of the God of Peace , who tho' he doth not always give Peace on this Earth , yet evermore makes Peace in his own high place , Job 25. v. 2. This , Dr. H●mmond . Practlater . p. 125 , some think , is the primary intention of that Peace-making , on which Christ there commands the Blessing : It is to have strong and hearty affections to Peace , to be peaceable-minded ; for making in Scripture notes the bent and inclination of the Soul ; as to make a Lye , is to be given to Lying ; so to make Peace , is to be addicted to Peace ; to have a disposition in the Soul ready to command the Peace , when there is at any time , any kind of disturbance . In a word : Quietness of Spirit is the Soul's stillness , and silence , from intending Provocation to , or resenting Provocatio● from any with whom we have to do .

The word hath something in it of a Metaphor , which we would not chase , but fairly prosecute , for the Illustration of the Grace of Meekness .

1. We must be quiet as the Air is quiet from Winds . Disorderly Passions are like stormy Winds in the Soul , they toss and hurry it , and often split , or strand , or overset it ; they move it as the Trees of the Wood are mov'd with the Wind ; 't is the Prophets comparison , Isa. 7. 2. and is an apt Emblem of a Man in Passion . Now Meekness restrains these Winds , saith to them , Peace , be still , and so preserves a calm in the Soul , and makes it conformable to him , who hath the Winds in his Fists , and is herein to be praised , that even the stormy Winds fulfil his Word . A brisk Gale is often useful , especially to the Ships of Desire , as the Hebrew phrase is , Iob 9. 26. so there should be in the Soul such a warmth and vigor as will help to speed us to the desired Harbour . It is not well to lye Wind-bound in dulness and indifferency . But Tempests are perillous , yea , tho' the Wind be in the right Point ; so are strong Passions , even in good Men , they both hinder the Voyage , and hazzard the Ship : Such a Quickness as consists with Quietness , is what we should all labour after , and Meekness will contribute very much towards it , it will silence the Noise , controul the Force , moderate the Impetus , and correct all undue and disorderly Transports . Ae●lus sis affectuum tuorum . Neiremb . What manner of Grace is this , that even the Winds and the Seas obey it ? If we will but use the Authority which God hath given us over our own Hearts , we may keep the winds of Passion under the command of Religion and Reason , and then the Soul is quiet ; the Sun shines , all 's pleasant and ●erene and smiling , and the Man sleeps sweetly and safely on the Lee-side . We make our Voyage among Rocks and Quick-sands , but if the Weather be calm , we can the better steer so as to avoid them , and by a due care and temper hit the mean between extreams , whereas he that suffers these Winds of Passion to get head , and spreads a large Sail before them , while he shuns one Rock , splits upon another , and is in danger of being drown'd in destruction and perdition , by many foolish and hurtful Lusts , especially those whence Wars and Fightings come .

2. We must be quiet as the Sea is quiet from Waves . The wicked ( whose sin and punishment both lye in the unruliness of their own Souls , and the Violence and Disorder of their own Passions , which perhaps will not be the least of their eternal Torments ) are compared to the troubled Sea , when it cannot rest , whose Waters cast forth Mire and Dirt , Isa. 57. 20. that is , they are uneasie to themselves , and to all about them , raging Waves of the Sea ( so they are described , Iude 13. ) foaming out their own shame ; their hard Speeches which they speak against God , ver. 15. and Dignities , ver. 8. and things which they know not , ver. 10. their great swelling words , ver. 16. and mockings , ver. 18. these are the shame they foam out . Now Meekness is a Grace of the Spirit , that moves upon the face of the Waters and quiets them , smooths the ruffled Sea , and stills the Noise of it , ( 't is now mare pacificum ) it casts forth none of the Mire and Dirt of Passion . The Waves mount not up to the Heaven in Proud and Vain-glorious Boastings ; go not down to the depths to scrape up vile and scurrilous Language ; no reeling to and fro , as Men overcome with Drink , or with their own Passion , which is all one , ( for if Wine be a mocker , and strong Drink raging , Pro. 20. 1. Anger is no less so , ) none of that transport which brings them to their wits end ; I refer to the Psalmist's description of a Storm , Ps. 107. 26 , 27. but as it follows there , v. 30. They are glad because they are quiet , so he bringeth them to their desir'd Haven . This calmness and evenness of Spirit makes our passage over the Sea of this World safe and pleasant , quick and speedy towards the desired Harbour , and is amiable and exemplary in the Eyes of others , such a path doth the meek and quiet Christian make to shine after him . One would think the deep to be hoary .

3. We must be quiet as the Land is quiet from War. It was the observable Felicity of Asa's Reign , that in his days the Land was quiet , 2 Chr. 14. 1 , 5. In the preceding Reigns there was no peace to him that went out , or to him that came in , whether outward-bound or home-wards bound , they were exposed to great vexations , ch. 15. 5. but now the rumors and allarms of War were still'd , and the people deliver'd from the noise of Archers at the place of drawing Waters , as when the Land had rest in Deborah's time , Iud. 5. 11. Such a quietness there should be in the Soul , and such a quietness there will be where Meekness sways the Scepter . A Soul enflamed with Wrath and Passion upon all occasions is like a Kingdom embroil'd in War , in a Civil War , subject to continual Frights , and Losses , and Perils , Deaths and Terrors in their most horrid Shapes , walk triumphantly , Sleeps disturb'd , Families broken , Friends suspected , Enemies fear'd , Laws silenced , Commerce ruin'd , Business neglected , Cities wasted , such heaps upon heaps , doth ungovern'd Anger lay when it is let loose in the Soul . Iusque datum sceleri , &c. But Meekness makes these Wars to cease , breaks the Bow , cuts the Spear , sheaths the Sword , and in the midst of a Contentious World preserves the Soul from being the Seat of War , and makes Peace in those Borders . The rest of the Soul is not disturb'd , it's Comforts not plunder'd , it 's Government not disorder'd , the Laws of Religion and Reason rule , and not the Sword : The Trading-Duties are not interrupted , neither its Communion with God , nor its Communion with the Saints intercepted , no breaking in of Temptation , no going out of Corruption , no complaining in the Streets , no occasion given , no occasion taken to complain . Happy is the Soul that is in such a case , Psal. 144. 14 , 15. The words of such wise men are heard in quiet , more than the cry of him that ruleth among Fools , and this wisdom is better than weapons of war , Eccl. 9. 17 , 18. This is the Quietness we should every one of us labour after , and it is what we might attain to , if we would but more support and exercise the Authority of our Graces ( which are as the Commissioners of the Peace ) and guide and controul the power of our Passions ( which are as the Commissioners of Array ) in our Souls .

4. We must be quiet as the Child is quiet after weaning . It is the Psalmist's comparison , Psal. 131. 2. I have behaved ( or rather , I have composed , so Ainsworth reads it ) and quieted my Self , ( my Soul , Heb. for our Souls are our selves , and our principal care must be concerning them ) as a Child that is weaned of his Mother , my Soul is even as a weaned Child . A Child while it is in the weaning perhaps is a little cross , and froward , and troublesom for a time , but when it is perfectly wean'd , how quickly doth it forget the Breast , and accommodate its self to its new way of feeding ; Thus a quiet Soul , if provok'd by the denial or loss of some Creature-Comfort or Delight , that hath been dear , quiets it self , and doth not fret at it , nor perplex it self with anxious Cares , how to live without it , but composeth it self to make the best of that which is . If Wormwood be put upon the Breasts , which we have call'd the Breasts of our Consolation , it is but to make us indifferent to them , and we must set our selves to answer that Intention , and sit loose to them accordingly . And this Holy Indifferency to the Delights of Sense , is ( like the weaning of a Child ) a good step taken towards the perfect Man , the measure of the Stature of the fulness of Christ . Yet corrupt Passions appear betimes . Vidi zelantem parvulum qui intuebatur pallidus amaro aspectucollactaneum suum . Aug. Conf. 1 , 7. A Child newly weaned is free from all the uneasiness and disquietment of Care , and Fear , and Envy , and Anger , and Revenge : How undisturbed are its Sleeps , and even then its Dreams pleasant and smiling ? How easie its Days ? How quiet its Nights ? If put into a little pett now and then , how soon is it over , the Provocation forgiven , the Sense of it forgotten , and both bury'd in an innocent Kiss ? Thus , if ever we would enter into the Kingdom of Heaven , must we be converted from Pride , Envy , Ambition and Strife for precedency , and must become like little Children . Et si citò pueri inter se moventur , facilesed antur & maj●ri suavitate in se recurrunt ; nesciunt se subdole artificioseque tractare . Amb. de Of Offic. l. 1. c. 21. So our Saviour hath told us ( who , even after his Resurrection , is call'd , The Holy Child Iesus , Act. 4. 27. ) Matth. 18. 3. And even when we have put away other childish Things , yet still in Malice we must be Children , 1 Cor. 14. 20. And as for the Quarrels of others , in all Broils and Heats , a meek and quiet Christian endeavours to be as dis-interessed , and as little engaged as a weaned Child in the Mothers Arms , that is not capable of such angry Resentments .

This is that Meekness and Quietness of Spirit , which is here recommended to us , such a Command and Composure of the Soul , as that it be not unhinged by any Provocation whatsoever , but all its Powers and Faculties preserved in due Temper , for the just discharge of their respective Offices . Col. 3. 8. In a word ; Put off all Wrath , and Anger , and Malice , ( those corrupted Limbs of the old Man ) pluck up and cast away those Roots of Bitterness , and stand upon a constant Guard against all the Exorbitances of your own Passion , and then you will soon know , to your comfort , better than I can tell you , what it is to be of a Meek and Quiet Spirit .

CHAP. II. The Excellency of Meekness and Quietness of Spirit .

THE very opening of this Cause , one would think , were enough to carry it , and the explaining of the Nature of Meekness and Quietness , should suffice to recommend it to us : Such an amiable Sweetness doth there appear in it , upon the very first View ; if we look upon this Beauty , we cannot but be enamour'd with it . But because of the Opposition that there is in our corrupt Hearts to this , as to other the Graces of the Holy Spirit , I shall endeavour more particularly to shew the Excellency of it , that we may be brought , if possible , to be in love with it , and to submit our Souls to the charming Power of it .

It is said , Pro. 17. 27. That a Man of understanding is of an excellent Spirit . — He is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( so the Chetib , though the Keri , which our Translation follows , reads it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 frigidus Spiritu , so Tremellius , he is of a cool Spirit ; put them together , and it teacheth us , That a cool Spirit is an excellent Spirit , and he is a Man of understanding that is acted and govern'd by such a Spirit . The Text tells us ( what need we more ? ) that it in the sight of God of great price , and we may be sure that 's precious indeed which is so in God's sight ; that 's good , very good which he pronounceth so , for his Judgment is according to Truth , and sooner or later he will bring all the World to be of his Mind ; for as he hath decided it , so shall our Doom be , and he will be justified when he speaketh , and clear when he judgeth .

The excellency of a meek and quiet Spirit , will appear , if we consider the Credit of it , and the Comfort of it , the present Profit there is by it , and the Preparedness there is in it , for something further .

[ 1. ] Consider how Creditable a meek and quiet Spirit is . Credit and Reputation is a thing which most People are very sensibly touch'd with the Ambition of , tho' few consider aright either what it is , or what is the right way of obtaining it , and particularly it is little believed what a great deal of true honour there is in the Grace of Meekness , and what a sure and ready way , mild and quiet Souls take to gain the good word of their Master , and of all their Fellow-Servants that love our Master , and are like him .

Let us see what Credit there is in Meekness .

1. There is in it the credit of a Victory . What a great Figure do the Names of high and mighty Conquerors make in the Records of Fame ? How is their Conduct , their Valor , and their Success more than either cry'd up and celebrated ? But if we will believe the Word of Truth , and pass a Judgment upon things according to the Rules of that , He that is slow to anger is better than the Mighty , and he that ruleth his Spirit , than he that taketh a City , Pro. 16. 32. Behold a greater than Alexander or Caesar is here : The former of which some think lost more true Honour by yielding to his own ungovern'd Anger , than he got by all his Conquests . No triumphant Chariot so easie , so safe , so truly glorious , as that in which the meek and quiet Soul rides over all the Provocations of an injurious World , with a gracious unconcernedness : No train so splendid , so noble , as that train of Comforts and Graces , which attend this Chariot . The Conquest of an unruly Passion is more honourable , than the Conquest of an unruly People , for it requires more true Conduct : It is easier to kill an Enemy without us , which may be done at a Blow , than to Chain up and govern an Enemy within us which requires a constant even steddy Hand , and a long and regular Management . It was more the Honour of David to yield himself conquer'd by Abigail's Perswasions , than to have made himself a Conqueror over Nabal and all his House . A rational Victory must needs be allowed more honourable to a rational Creature than a brutal one . This is a cheap , safe and unbloody Conquest that doth no Body any harm , no Lives , no Treasures sacrificed to it , the Glory of these Triumphs , not stain'd as others use to be with Funerals : Every Battle of the Warrior ( saith the Prophet , Isa. 9. 5. ) is with confused noise , and Garments roll'd in Blood , but this shall be with burning , even by the Spirit of the Lord of Hosts ; as a Spirit of Iudgment , and a Spirit of Burning . Nay , in meek and quiet suffering , we are more than Conquerors , thro' Christ that loved us , Rom. 8. 37. Conquerors with little loss ; we lose nothing but the gratifying of a base Lust , Conquerors with great gain , the Spoils we divide are very rich , the Favour of God , the Comforts of the Spirit , the Foretasts of everlasting Pleasures , these are more glorious and excellent than the Mountains of Prey . We are more than Conquerors ; that is , Triumphers , we live a Life of Victory , every day a day of Triumph in the meek and quiet Soul .

Meekness is a Victory over our Selves , and the Rebellious Lusts in our own Bosoms ; 't is the quieting of intestine Broils , the stilling of an Insurrection at Home , which is oftentimes more hard to do , than to resist a foreign Invasion . It is an effectual Victory over those that injure us , and make themselves Enemies to us , and is often a means of winning their Hearts . The Law of Meekness is , If thine Enemy hung●● , feed him , if he thirst 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Propina illi , not only give him drink , ( which is an Act of Charity ) but drink to him , in token of Friendship , and true Love , and Reconciliation , and in so doing thou shalt heap Coals of Fire upon his Head , not to consume him , but to melt and mollifie him , that he may be cast into a new mould ; and thus while the angry and revengeful Man , that will bear down all before him with a high hand is overcome of evil , the patient and forgiving overcome evil with good , Rom. 12. 20 , 21. and forasmuch as their ways please the Lord , he maketh even their Enemies to be at Peace with them , Pro. 16. 7. Nay , Meekness is a Victory over Satan the greatest Enemy of all : What Conquest can sound more great than that ? It is written for Caution to us all , and it reflects honour upon those who through Grace overcome , that we wrestle not against Flesh and Blood , but against Principalities and Powers , and the Rulers of the darkness of this World , Eph. 6. 12. The magnifying of the Adversary magnifies the Victory over him ; such as these are the meek Man's vanquish'd Enemies , the spoils of these are the Trophies of his Victory . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chrysost. Hom. 19. It is the design of the Devil , that great Deceiver and Destroyer of Souls , that is baffled , 't is his attempt that is defeated , his assault that is repuls'd by our Meekness and Quietness . Our Lord Jesus was more admired for his controuling and commanding the unclean Spirits , than for any other of the Cures he wrought : Unruly Passions are unclean Spirits , Legions of which some Souls are possess'd with , and desperate outragious work they make : The Soul becomes like that miserable Creature , ( Mark 5. 3 , 4 , 5. that cry'd and cut himself , or that , Mark 9. 22. who was so often cast into the Fire , and into the Waters . The meek and quiet Soul is through Grace a Conqueror over these Enemies , their fiery darts are quenched by the shield of Faith , Satan is in some measure trodden under his Feet , and the Victory will be compleat shortly , when he that overcometh shall sit down with Christ upon his Throne , even as he overcame and is set down with the Father upon his Throne ; where he still appears in the Emblem of his Meekness , a Lamb as it had been slain , Rev. 5. 6. And upon Mount Zion , at the Head of his Heavenly Hosts , he appears also as a Lamb , Rev. 14. 1. Such is the Honour that Meekness hath in those higher Regions .

2. There is in it , the Credit of a Beauty . The Beauty of a thing consists in the Symmetry , Harmony and Agreeableness of all the Parts : Now what is Meekness , but the Souls Agreement with it self ? 'T is the joynt Concurrence of all the Affections to the universal Peace and Quiet of the Soul , every one regularly acting in its own Place and Order , and so contributing to the common good . Next to the Beauty of Holiness , which is the Souls Agreement with God , is the Beauty of Meekness , which is the Soul's Agreement with it Self . Behold how good and how pleasant a thing it is , for the Powers of the Soul thus to dwell together in Unity , the Reason knowing how to Rule , and the Affections at the same time knowing how to Obey . Exorbitant Passion is a Discord in the Soul : It is like a Tumor in the Face , which spoils the Beauty of it : Meekness scatters the Humor , binds down the swelling , and so prevents the Deformity , and preserves the Beauty . This is one instance of the comliness of Grace , thro' my comliness ( saith God to Israel , Ezek. 16. 14. ) which I had put upon thee . It puts a charming Loveliness and Amiableness upon the Soul , which renders it acceptable to all that know what true Worth and Beauty is . He that in Righteousness , and Peace , and Ioy in the Holy Ghost : that is , in Christian Meekness and Quietness of Spirit , serveth Christ , is acceptable to God and approved of Men , Rom. 14. 17 , 18. and to whom else can we wish to recommend our selves ?

Solomon ( a very competent Judge of Beauty ) hath determined , That it is a Man's Wisdom that makes his Face to shine , Eccl. 8. 1. and doubtless the Meekness of Wisdom , contributes as much as any one Branch of it to this Luster . We read in Scripture of three , whose Faces shone remarkably , and they were all three eminent for Meekness . The Face of Moses shone , Exod. 34. 30. and he was the meekest of all the Men on Earth . The Face of Stephen shone , Acts 6. 15. and he it was , who in the midst of a shower of Stones , so meekly submitted , and prayed for his Persecutors . The Face of our Lord Iesus shone in his Transfiguration , and he was the great Pattern of Meekness . It is a sweet and pleasing Air , which this Grace puts npon the Countenance , while it keeps the Soul in tune , and frees it from those jarring ill-favoured Discords , which are the certain effect of an ungovern'd Passion .

3. There is in it the Credit of an Ornament . The Text speaks of it , as an Adorning , much more excellent and valuable than Gold , or Pearls , or the most costly Array , much more recommending than all the Bravery of the Daughters of Zion . It is an adorning to the Soul , the principal , the immortal part of the Man . That outward adorning doth but deck , and beautifie the Body , which at the best , is but a Sister to the Worms , and will ere long be a Feast for them , but this is the Ornament of the Soul , by which we are ally'd to the invisible World . 'T is an adorning which recommends us to God , which is in his sight of great price ; so the Text saith , and in that saith enough to its praise . Ornaments go by Estimation : now we may be sure , that the Judgment of God is right and unerring . Every thing is indeed , as it is with God : Those are righteous indeed , Luke 1. 6. , that are righteous before God ; and that is an Ornament indeed , which he calls and counts so . It is an Ornament of God's own making ; Is the Soul thus deck'd ? 'T is he that hath deck'd it : By his Spirit he hath garnished the Heavens , Job 26. 13. and by the same Spirit hath he garnished the meek and quiet Soul . It is an Ornament of his accepting , ( it must needs be so , if it be of his own working ) for to him that hath this Ornament , more adorning shall be given . He hath promised , Psal. 149. 4. that he will beautifie the meek with Salvation ; and if the Garaments of Salvation will not beautifie , what will ? The Robes of Glory will be the everlasting Ornament of the meek and quiet Spirits . This Meekness is an Ornament which ( like the Israelites Cloths in the Wilderness ) never waxeth old , nor will ever go out of fashion , while right Reason and Religion have any place in the World : All wise and good People will reckon those best drest , that put on the Lord Jesus Christ , and walk with him in the white of Meekness and Innocence . Solomon in all his Glory was not arrayed like one of these Lillies of the Vallies , tho' Lillies among Thorns .

The same Ornament , which in the Text is recommended to Wives , is by the same Apostle recommended to us all , 1 Pet. 5. 5. Yea all of you be subject one to another , that explains what Meekness is ; it is that mutual yielding which we owe one to another , for edification , and in the fear of God , ( Eph 5. 21. ) This seems to be a hard Saying , how shall we digest it ? an impracticable Duty , how shall we conquer it ? why , it follows , be cloathed with Humility . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , innodate , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vobis infixam ●abete . Erasm. , a Knot : Which notes , ( 1. ) The fixedness of this Grace . We must gird it fast to us , and not leave it to hang loose so as to be snatch'd away by every Temptation ; Carelesness is no commendation of the Souls adorning ; Watchfulness and Resolution in the strength of Christ must tye the Knot upon our Graces , and make them as the Girdle that cleaves to a Man's Loins . ( 2. ) The comliness and Ornament of it ; Put it on as a Knot of Ribbands , as an Ornament to the Soul ; such is the Meekness of Wisdom , it gives to the Head an Ornament of Grace , and ( which is more ) a Crown of Glory , Pro. 1. 9. and 4. 9.

4. There is in it the Credit of true Courage . Meekness is commonly despised and run down by the Grandees of the Age , Magni animi est proprium , placidumesse & injurias superne despicere . Sen. , as a piece of Cowardise and Mean-spiritedness , and the evidence of a little Soul , and is posted accordingly , while the most furious and angry Revenges are celebrated and applauded under the pompous Names of Valor , and Honour , and Greatness of Spirit , which ariseth from a mistaken Notion of Courage , the true Nature whereof , is thus stated by a very ingenuous Pen * * Norris , Miscell . p. 167 , 168. , That it is a Resolution never to decline any evil of pain , when the chusing of it , and the exposing of our selves to it , is the only Remedy against a greater evil ; And therefore he that accepts a challenge , and so runs himself upon the evil of sin , which is the greater evil , only for fear of shame and reproach , which is the less evil , he is the Coward , while he that refuseth the challenge , and so exposeth himself to reproach , for fear of sin , he is the valiant Man . True Courage is such a presence of Mind , as enableth a Man rather to suffer than to sin , to chuse Affliction rather than Iniquity , to pass by an Affront , tho' he lose by it , and be hiss'd at for a Fool and a Sneak , rather than to engage in a sinful Quarrel . He that can deny the brutual Lust of Anger and Revenge , rather than violate the Royal Law of Love and Charity ( however contrary the Sentiments of the World may be ) he is truly Resolute and Couragious . Paul shew'd more true Valor when he said , I can do nothing against the Truth , than Goliah did when he defyed all the Hosts of Israel . Ward . The Lord is with thee , thou mighty Man of Valor . Fretting and Vexing is the fruit of the Weakness of Women and Children , but much below the strength of a Man , especially of the New Man , that is born from above . When our Lord Jesus is described in his Majesty , riding prosperously , the Glory he appears in , is Truth , and Meekness , and Righteousness , Psal. 45. 4. The Courage of those who overcome this great red Dragon of Wrath and Revenge , by meek and patient suffering , and by not loving their Lives unto the Death , Rev. 12. 11. will turn to the best and most honourable account on 'tother side the Grave , and will be crowned with Glory , and Honour , and Immortality , when those that caused their terror in the Land of the Living , fall ingloriously , and bear their shame with them that go down to the Pit , Ezek. 32. 24.

5. The Credit of a Conformity to the best Patterns . The Resemblance of those that are confessedly Excellent and Glorious , hath in it an Excellency and Glory . To be meek , is to be like the greatest Saints ; the Elders that obtained a good Report , and were of Renown in their Generation . 'T is to be like the greatest Angels , whose Meekness in their Converse with , and Ministration to the Saints , is very observable in the Scriptures ; nay , it is to be like the Great God himself , whose Goodness is his Glory , ( who is Deus Optimus , and therefore Maximus ) who is slow to Anger , and in whom Fury is not , Isa. 27. 4. We are then followers of God , as dear Children , when we walk in Love , and are kind one to another , tender-hearted , forgiving one another , Eph. 5. 1 , 2. compare chap. 4. l. The more quiet and sedate we are , the more like we are to that God , who tho' he be nearly concerned in all the Affairs of this lower World , is yet far from being moved by its most violent Convulsions and Revolutions ; The Hebrew Criticks observe , that in the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 All the Letters are quiescent . But as he was from Eternity , so he is and will be to Eternity , infinitely happy in the enjoyment of himself . It is spoken to his Praise and Glory , Psal. 29. 10. The Lord sits upon the Floods , even then , when the Floods have lifted up their voice , have lifted up their Waves , Psal. 93. 3 , 4. Such is the Rest of the eternal Mind , that he sits as firm and undisturbed upon the moveable Flood , Quad disideras magnum & summum est , Deoque vicinum , non concuti . Sen. as upon the immoveable Rock , the same Yesterday , to Day , and for Ever ; And the meek and quiet Soul that preserves its Peace and Evenness against all the ruffling Insults of Passion and Provocation , doth thereby somewhat participate of a Divine Nature , 2 Pet. 1. 4. — Diis proximus ille est . Quem ratio non ira movet . Claud.

Let the true Honour that attends this Grace of Meekness , recommend it to us : It is one of those things that are Honest , and Pure , and Lovely , and of good Report ; A Vertue that hath a Praise attending it , Phil. 4. 8. A Praise , perhaps not of the most of Men , but of God , Rom. 2. 29. It is the certain way to get and keep , if not a great Name , yet a good Name . Such as is better than precious Ointment . Though there be those that trample upon the meek of the Earth , and look upon them as Michal upon David despising them in their Hearts , yet if this is to be vile , let us be yet more vile , and base in our own sight , and we shall find ( as David argues there ) that there are those of whom we shall be had in honour , sooner or later , 2 Sam. 6. 22. for the Word of Christ shall not fall to the Ground , that those who humble themselves shall be exalted .

[ 2. ] Consider how comfortable a meek and quiet Spirit is . Inward Comfort is a desirable good , which hath more in it of reality , and depends less upon Opinion , than that of Credit : And this is that which Meekness and Quietness of Spirit , hath such a direct tendency to , nay which it carries along with it . What is true Comfort and Pleasure , but a Quietness in our own Bosom ? Those are most easie to themselves , that are so to all about them , while they that are a burthen and a Terror to others , will not be much otherwise to themselves . He that would lead a quiet , must lead a peaceable Life , 1 Tim. 2. 2. The surest way to find Rest to our Souls , is to learn of him who is meek and lowly in heart , Mat. 11. 29. Let but our moderation be known unto all Men ; And the Peace of God which passeth all understanding , will keep our Hearts and Minds , Phil. 4. 5 , 7. Quietness is the thing which even the busie , noisie part of the World pretend to desire and pursue ; They will be quiet , yea , that they will , or they 'l know why , they will not endure the least disturbance of their Quietness . But verily they go a mad way to work , in pursuit of quietness ; greatly to disquiet themselves inwardly , and put their Souls into a continual hurry , only to prevent or remedy some small outward Disquietment from others . But he that is meek , finds a sweeter , safer Quietness , and much greater Comfort than that which they in vain pursue . Great Peace have they that love this Law of Love , for nothing shall offend them , ( Psal. 119. 165. ) Whatever Offence is intended , it is not so interpreted , and by that means the Peace is preserved . If there be a Heaven any where upon Earth , it is in the meek and quiet Soul , that Acts , and Breaths above that lower Region , which is infested with Storms and Tempests , the Harmony of whose Faculties , is like the Musick of the Spheres they talk of , a perpetual Melody . Mercy and Truth are met together , Righteousness and Peace have kissed each other .

A meek and quiet Christian must needs live very comfortably , for he enjoys Himself , he enjoys his Friends , he enjoys his God , and he puts it out of the reach of his Enemies to disturb him in these Enjoyments .

1. He enjoys Himself . Meekness is very nearly ally'd to that Patience which our Lord Jesus prescribes to us , as necessary to the keeping of the Possession of our own Souls , Luke 21. 19. How Calm are the Thoughts , how Serene are the Affections , how Rational the Prospects , and how even and composed are all the Resolves of the Meek and Quiet Soul ? How free from the Pains and Tortures of the angry Man , Opinion is the rate of Things , From which our Peace doth flow , I have a better fate than Kings , Because I think it so . Mrs. Phillips who is disseiz'd and dispossessed of himself ; and while he toils and vexes to make other things his own , makes his own Soul not so : His Reason is in a mist , confounded and bewildred , cannot argue , infer , or foresee with any certainty . His Affections are upon the full-speed , hurry'd on with an impetus , which is as uneasie as it is hazzardous . Who is that good Man that is satisfied from himself ? — Ne te quaesiverius extra . Pro. 14. 14. Who but the quiet Man that needs not go abroad for satisfaction , but having Christ dwelling in his Heart by Faith , hath in him that Peace , which the World can neither give , nor take away : While those that are fretful and passionate , rise up early , and sit up late , and eat the Bread of Sorrow , in pursuit of revengeful Projects , the God of Peace giveth to his belov'd ( Iedidijah's , one of Solomon's Names , who was a Man of Peace ) sleep , Psal. 127. 2. ) The sleep of the Meek is quiet , and sweet , and undisturbed : Those that by Innocency and Mildness , make themselves the Sheep of Christ , shall be made to lye down in the green Pastures , Psal. 23. 2. That which would break an angry Man's Heart , will not break a meek Man's Sleep . It is promised , Psal. 22. 26. That the meek shall eat and be satisfied . He hath what sweetness is to be had in his Common-Comforts , whilst the angry Man either cannot eat , his Stomach 's too full , and too high , as Ahab , 1 Kings 21. 4. or eats and is not satisfied , unless he can be revenged , as Haman , Esth. 5. 12 , 13. All this avails me nothing , ( tho' it was a Banquet of Wine with the King and Queen ) as long as Mordecai is unhang'd .

It is spoken of as the Happiness of the Meek , that they delight themselves in the abundance of Peace , Psal. 37. 11. others may delight themselves in the abundance of Wea●th ; a poor delight that is interwoven with so much Trouble and Disquietment ; but the meek , tho' they have but a little Wealth , have Peace , abundance of Peace , Peace like a River , and this such as they have a Heart to delight themselves in , sat lucis intus , as Oecolumpadius said , their Souls are a Goshen in the midst of the Aegypt of this World , they have Light in their Dwelling , when Clouds and Darkness are round about them : This is the joy which a stranger doth not intermeddle with . We may certainly have ( and we would do well to consider it ) less inward disturbance , and more true ease and satisfaction in forgiving twenty injuries , than in avenging one . No doubt Abigail intended more than she express'd , when to qualifie David , and to perswade him to pass by the Affront which Nabal had given him , she prudently suggested , that hereafter this shall be no grief unto thee , 1 Sam. 25 ▪ ver. 31. nor offence of Heart . — Not only so , but it would be very sweet , and easie , and comfortable in the reflection . Such a rejoycing is it , especially in a Suffering-day , to have the Testimony of Conscience that in simplicity , and godly sincerity , 2 Cor: 1. 12. not with fleshly Wisdom , but by the Grace of God , particularly the Grace of Meekness , we have had our Conversation in the World , and so have pleased God , and done our Duty . He did not speak the Sense , no not of the sober Heathen , that said , Est vindicta bonum , vitâ jucundius ipsâ : Revenge is sweeter than Life , for it often proves more bitter than Death .

2. He enjoys his Friends : — And that 's a thing in which lies much of the Comfort of humane Life . Man was intended to be a sociable Creature , and a Christian much more . But the angry Man is unfit to be so , that takes Fire at every Provocation ; fitter to be abandoned to the Lions Dens , and the Mountains of the Leopards , than to go forth by the footsteps of the Flock . He that hath his hand against every Man , cannot but have ( with Ishmael's Character , Ishmael's Fate ) every Man's hand against him , ( Gen. 16. 12. ) and so he lives in a State of War ; But Meekness is the Cement of Society , the Bond of Christian-Communion ; it plaineth and polisheth the Materials of that Beautiful Fabrick , and makes them lye close and tight , and the living Stones which are built up a Spiritual House , to be like the Stones of the Temple that Herod built , all as one Stone , whereas , Hard upon hard ( as the Spaniards Proverb is ) will never make a Wall . Meekness preserves among Brethren that Unity , which is like the Ointment upon the Holy Head , and the Dew upon the Holy Hill , Psal. 133. 1 , 2. In our present state of Imperfection there can be no Friendship , Correspondence or Conversation maintain'd without mutual Allowances ; we do not yet dwell with Angels or Spirits of just Men made perfect , but with Men subject to like Passions . Now Meekness teaches us to consider this , and to allow accordingly , and so Distances and Strangeness , Fewds and Quarrels are happily prevented , and the beginnings of them crushed by a timely care . How necessary to true Friendship it is to surrender our Passions , and to subject them all to the Laws of it , was ( perhaps ) intimated by Ionathan's delivering to David his Sword , and his Bow , and his Girdle , all his Military Habiliments , when he entred into a Covenant of Friendship with him , 1 Sam. 18. 3. 4.

3. He enjoys his God ; and that 's most comfortable of all . 'T is the Quintessence of all Happiness , and that without which all our other Enjoyments are sapless , and insipid : For this , none are better qualified than those that are arrayed with the Ornament of a meek and quiet Spirit , which is in the sight of God of great price . 'T was when the Psalmist had newly conquer'd an unruly Passion , and compos'd himself , that he lift up his Soul to God , in that pious and pathetical Breathing , Whom have I in Heaven but thee , and there is none upon Earth , that I desire in comparison of thee ? Psal. 73. 25. We enjoy God when we have the Evidences and Assurances of his F●vor , the Tasts and Tokens of his Love , when we experience in our selves the Communications of his Grace , and the continued instances of his Image stamped upon us : And this those that are most meek and quiet have usually the greatest degrees of . In our Wrath and Passion , we give place to the Devil , and so provoke God to withdraw from us : Nothing grieves the Holy Spirit of God ( by whom we have Fellowship with the Father ) more than bitterness , and wrath , and anger , and clamor , and evil speaking , Eph. 4. 30 , 31. But to this Man doth the God of Heaven look with a peculiar Regard , even to him that is poor , poor in Spirit , ( Isa. 66. 2. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — to him that is quiet , so the Syriack ; to him that is meek , so the Caldee . The great God over-looks Heaven and Earth to give a favourable look to the Meek and Quiet Soul . Nay , he not only looks at such , but , Isa. 57. 15. He dwells with them ; noting a constant Intercourse and Communion between God and humble Souls . His Secret is with them ; he gives them more Grace , and they that thus dwell in Love , dwell in God , and God in Them . The Waters were dark indeed , but they were quiet , when the Spirit of God moved upon them , and out of them produced a beautiful World .

This calm and sedate Frame , doth very much qualifie and dispose us for the Reception and Entertainment of Divine Visits , and sets bounds to the Mountain , ( Exod. 19. 12. ) on which God is to descend , that no Interruption may break in , and chargeth the Daughters of Ierusalem , by the Roes and the Hinds of the Field ( those sweet , and gentle , and peaceable Creatures ) not to stir up or awake our Love until he please , Cant. 2. 7. Some think it was for the quieting and composing of his Spirit ( which seems to have been a little ruffled ) that Elisha call'd for the Minstrel , 2 Kings 3. 15. and then the hand of the Lord came upon him . Never was God more intimate with any meer Man , than he was with Moses , the meekest of all the Men on the Earth , and it was requir'd as a needful Qualification of the High-Priest , who was to draw near to Minister , that he should have Compassion on the ignorant , and on them that are out of the way , Heb. 5. 1 , 2. The meek will be guide in Iudgment , with a still small Voice which cannot be heard , when the Passions are loud and tumultuous . The angry Man when he awakes , is still with the Devil , contriving some malicious Project ; The meek and quiet Man , when he awakes is still with God , solacing himself in his favour . Return unto thy Rest , O my Soul , saith David , Psal. 116. 7. when v. 6. he had reckon'd himself among the simple , i. e. the mild , innocent , and inoffensive People . Return to thy Noah , so the word is , ( for Noah had his Name from Rest ) perhaps alluding to the Rest which the Dove found with Noah in the Ark , when she could find none any where else . Those that are harmless , and galless , and simple as Doves , can with comfort return to God as to their Rest. It is excellently paraphras'd by Mr. Patrick , God and thy Self ( my Soul ) enjoy ; in quiet Rest , free'd from thy Fears . It is said , Psalm 147. 6. That the Lord lifteth up the meek ; As far as their Meekness Reigns , they are lifted up above the stormy Region , and fixt in a Sphere perpetually calm and serene . They are advanced indeed that are at home in God , and live a Life of Communion with him , not only in Solemn Ordinances , but even in the Common Accidents and Occurences of the World . Every Day is a Sabbath-day , a Day of Holy Rest with the meek and quiet Soul , that is , one of the Days of Heaven . As this Grace gets ground , the Comforts of the Holy Ghost grow stronger and stronger , according to that precious Promise , Isa. 29. 19. The Meek also shall increase their Ioy in the Lord , and the Poor among Men , shall rejoyce in the Holy One of Israel .

4. It is not in the Power of his Enemies to disturb and interrupt him in these Enjoyments . His Peace is not only sweet , but safe and secure : As far as he acts under the Law of Meekness , it is above the reach of the assaults of those that wish ill to it . He that abides quietly under the shadow of the Almighty , shall surely be delivered from the Snare of the Fowler , Psal. 91. 1 , 3. The greatest Provocations that Men can give would not hurt us , Nemo laeditur nisi à seipso . Dict. Diogen . if we did not , by our inordinate and foolish concern , come too near them , and within reach of their Canon ; we may therefore thank our selves , if we be damaged ; He that hath learned , with Meekness and Quietness , to forgive Injuries , and pass them by , hath found the best and surest way of baffling and defeating them , Idcirco quis te laedit ut doleas , quia fructus laedentis in dolore laesi est , ergo , cum fructumejus everteris non dolendo , ipse doleat necesse est amissione fructûs sui Improbum caedis sustinendo . Tertull. de patientiâ cap. 8. nay , it is a kind of innocent Revenge . It was an evidence that Saul was acted by another Spirit , in that when the Children of Belial despis'd him , and brought him no Presents , hoping by that Contempt to give a shock to his Infant-Government , he held his peace , and so neither his Soul , nor his Crown received any disturbance , 1 Sam. 10. 27. Shimei , when he cursed David , intended thereby to pour Vinegar into his Wounds , and to add affliction to the afflicted : but David , by his Meekness , preserv'd his Peace , and Shimei's design was frustrated , So let him curse ; ( 2 Sam. 16. 10. ) Alas poor Creature ! he hurts himself more than David , who , while he keeps his Heart from being Tinder to those Sparks , is no more prejudiced by them , than the Moon is by the foolish Curr that barks at it . The meek Man's Prayer is that of David , Psal. 61. 2. Lead me to the Rock that is higher than I : And there I can ( as Mr. Norris expresses it , ) — smile to see , The Shafts of Fortune all drop short of me .

The meek Man is like a Ship that rides at Anchor , movetur sed non amovetur ; the Storm moves it , ( the meek Man is not a Stock or Stone under Provocation , ) but doth not remove it from its Port. It is a Grace that in reference to the Temptations of Affront and Injury , as Faith in reference to Temptation in general , Meekness is the greatest Affront to all Injuries in the World , for it returns them upon the injurious , and makes them Useless , Ineffective and Innocent . Taylor , Great Exempl . p. 304. quencheth the siery Darts of the Wicked ; it is Armor of Proof against the spiteful and envenom'd Arrows of Provocation , and is an impregnable Wall to secure the Peace of the Soul there , where Thief cannot break thro' to steal , while the angry Man lays all his Comforts at the Mercy of every Wasp that will strike at him .

So that , upon the whole Matter , it appears , That the Ornament of a meek and quiet Spirit , is as easie as it is comely .

[ 3. ] Consider how profitable a meek and quiet Spirit is . All People are for what they can get ; 't is that which the busie World is set upon , Every one for his Gain from his Quarter , Isa. 56. 11. 'T is for this that they break their Sleep , and spend their Spirits , and raise so great a Dust : Now it will be hard to convince such , that really there is more to be gotten by Meekness and Quietness of Spirit , than by all this Hurry and Adoe . They readily believe , that in all Labour , there is Profit ; but let God himself tell them , In Returning and rest shall ye be saved , in Quietness and in Confidence shall be your strength , they will not take his Word for it , but they say , ( as it follows there ) No , for we will flee upon Horses , and we will ride upon the Swift , Isa. 30. 15 , 16. He that came from Heaven to bless us , hath entail'd a special Blessing upon the Grace of Meekness , Mat. 5. 5. Blessed are the Meek ; and his saying , they are blessed , makes them so , for those whom he blesseth , are blessed indeed ; blessed , and they shall be blessed .

Meekness is gainful and profitable .

1. As it is the Condition of the Promise : The Meek are therefore blessed , for they shall inherit the Earth . 'T is quoted from Psal. 37. 11. and is almost the only express Promise of temporal good things in all the new Testament . As Heaven is taken by Violence , so is Earth by Meekness . Trap. in loc. Not that the Meek shall be put off with the Earth only , then they would not be truly blessed , but they shall have that as an Earnest of something more . Some read it , They shall inherit the Land ; i. e. the Land of Canaan , which was not only a Type and Figure , but to them that believed , a Token and Pledge of the Heavenly Inheritance . So that , A double Canaan ( as Dr. Hammond observes ) is thought little enough for the meek Man . Pract. Cat. p. ( mihi ) 117 The same Felicity , in a manner , attending him , which we believe of Adam , if he had not fallen , a Life in Paradise , and from thence a Transplantation to Heaven . — But besides this , Meekness is a branch of Godliness , which hath more than other Branches of it , the promise of the Life that now is , 1 Tim. 4. 8. They shall inherit the Earth ; the sweetest and surest Tenure is that by Inheritance , which is founded in Sonship : That which comes by Descent to the Heir , the Law attributes to the Act of God , who hath a special Hand in providing for the Meek . They are his Children , and if Children , then Heirs . It is not always the largest Proportion of this World's Goods , that falls to the meek Man's share , but whether he hath more less , he hath it by the best Title ; not by a Common , but a Covenant-Right : He holds in Capite , Terram inhabitant quam sibi divinitus concessam esse norunt , & securè agunt sub Dei tutelâ , et hoc illis satis est donec mundi haereditatem ulti●o die adeant . Feroces vero omnia possidendo nihil possident . Calv. in Mat. 5. 5. in Christ our Head , an honourable Tenure .

If he hath but a little , he hath it from God's Love , and with his Blessing , and behold all things are clean and comfortable to him . The wise Man hath determined it , Prov. 17. 1. Better is a dry Morsel and quietness therewith , than a House-full of Sacrifices with strife : And chap. 15. 17. Better is a Dinner of Herbs where love is , than a stalled Ox and hatred therewith . Be the Commons never so short , he that hath Rule over his own Spirit , knows how to make the best of them ; how to suck Honey out of the Rock , and Oil out of the f●inty Rock , Deut. 32. 13. Blessed are the meek , for they shall weild the Earth ; so Old Wickleff's Translation reads it , ( as I remember 't is quoted in The Book of Martyrs ) and very significantly . Good Management contributes more to our comfort , than great Possessions . Whatever a meek Man hath of this Earth , he knows how to weild it , to make a right and good use of it , and that 's all in all . Quiet Souls so far inherit the Earth , that they are sure to have as much of it as is good for them ; as much as will serve to bear their Charges thro' this World to a better , and who would cover more ? Enough is as good as a Feast . The Promise of God without present Possession , is better than Possession of the World , without an interest in the Promise .

2. As it hath in its own Nature a direct tendency to our present Benefit and Advantage . He that is thus wise , is wise for himself , even in this World , and effectually Consults his own Interest .

1. Meekness hath a good influence upon our Health . If envy be the rottenness of the Bones , Pro. 14. 30. Meekness is the Preservation of them . As the indulging of inordinate Appetites towards those things that are pleasing to the Flesh , so the indulging of inordinate Passions against those things that are displeasing , do in the effect prejudice and injure the very Body which they contend so much for . The Excesses and Exorbitances of Anger , stir up those peccant Humors in the Body , which kindle and increase wasting and killing Diseases , but Meekness governs these Humors , and so contributes very much to the good Temper and Constitution of the Body . When Ahab was sick for Naboth's Vineyard , Meekness would soon have cured him . Moses , the meekest of Men , not only liv'd to be old , but was then free from the Infirmities of Age ; His Eye was not dim , nor his Natural Force abated , Deut. 34. 7. which may be very much imputed to his Meekness , as a means . The days of old Age would not be such evil Days , if old People did not , by their own frowardness and unquietness , make them worse than otherwise they would be . Ungovern'd Anger enflames the Natural Heat , and so begets acute Diseases , drys up the Radical Moisture , and so hastens Chronical Decays . The Body is call'd , the Sheath or Scabbard of the Soul , Dan. 7. 15. Marg. How often doth an envious fretful Soul , like a Sharp Knife , cut its own Sheath , and , as they say of the Vipers Brood , eat its own way out : All which Meekness happily prevents .

The Quietness of the Spirit will help to cool distempering Heats , to suppress Melancholy Vapours ; and this , as other of Wisdom's Precepts , will be Health to the Navel , and Marrow to the Bones ; Length of Days , and long Life , and Peace shall they add unto thee , but Wrath kills the foolish Man , Job 5. 2.

2. It hath a good influence upon our Wealth , the preservation and increase of it . As in Kingdoms , so in Families and Neighbourhoods ; War begets Poverty . Many a one hath brought a fair Estate to ruine , by giving way to the Efforts of an ungovern'd Anger , that barbarous Idol to which even the Children's Portions , and the Families Maintenance are oftentimes sacrificed . Contention will as soon cloath a Man with Rags as Sloathfulness ; that therefore which keeps the Peace doth not a little befriend the plenty . It was Abraham's meek Management of his Quarrel with Lot , that secured both his own and his Kinsman's Possessions , which otherwise would have been an easie Prey to the Canaanite and the Perizzite that dwelt then in the Land , Gen. 13. 7 , 8. And Isaac , whom I have sometimes thought to be the most quiet and calm of all the Patriarchs , and that passed the days of his Pilgrimage most silently , raised the greatest Estate of any of them , Gen. 26. 13. he grew till he became very great : And his Son Iacob lost nothing at long run , by his meek and quiet Carriage towards his Uncle Laban . Revenge is costly ; Haman bid largely for it , no less than ten thousand Talents of Silver , Esth. 3. 9. it's better to forgive , and save the Charges . Mr. Dod us'd to say , Love is better than Law , for Love is cheap , but Law is chargeable . Those Tradesmen are commonly observ'd to thrive most , that make the least noise , that with quietness Work , and mind their own Business , 2 Thes. 3. 12.

3. It hath a good influence upon our Safety . In the day of the Lord's Anger , the meek of the Earth are most likely to be secured . It may be you shall be hid , so runs the Promise , Zeph. 2. 3. If any be , you shall , you stand fairest for special Protections . Meekness approacheth to that Innocence which is commonly an effectual security against Wrongs and Injuries . However , some base and servile Spirits may insult over the Tame and Humble : Yet with all Persons of Honour , it is confessedly a piece of Cowardise to set upon an unarm'd unresisting Man , that resents not Provocation , and is ready to yield to every demand . Who is he that will harm you , if you be followers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of him that is Good , in his Goodness , 1 Pet. 3. 13. Who draws his Swor● or cocks his Pistol at the harmless silent Lamb , while every one is ready to do it , at the furious barking Dog ? thus doth the meek Man escape many of those perplexing Troubles , those Woes , and Sorrows , and Wounds without cause , which he that is Passionate , Provoking and Revengeful , pulls upon his own Head . Wise Men turn away Wrath , but a Fool 's Lips enter into Contention , and his Mouth calleth for Strokes . It is an Honour to a Man to cease from strife , but every Fool will be meddling to his own hurt . An instance of this I remember Mr. Baxter gives in his Book of Obedient Patience , which was this , That once going along London-streets a Hectoring rude Fellow justled him ; he went on his way and took no notice of it ; but the same Man affronting the next he met in like manner , he drew his Sword and demanded Satisfaction , and Mischief was done . He that would sleep both in a whole Skin , and in a whole Conscience , must learn rather to forgive Injuries , than to revenge them . The two Goats that met upon the narrow Bridge ( as it is in Luther's Fable ) were both in danger , should they quarrel , but were both preserv'd by the Condescension of one that lay down and let the other go over him . It is the evil of Passion that it turns our Friends into Enemies , but it is the excellency of Meekness , that it turns our Enemies into Friends , which is an effectual way of conquering them . Saul , as inveterate an Enemy as could be , was more than once melted by David's Mildness and Meekness , Is this thy voice , my Son David ? saith he , 1 Sam. 24. 16. I have sinned , return my Son David , 1 Sam. 26. 21. And after that , Saul persecuted him no more , Chap. 27. 4. The change that Iacob's Meekness made in Esau is no less o●servable , and ( some think ) is remark'd as very strange and surprizing , by an unusual Pointing in the Hebrew Text , upon Esau's kissing Iacob , Gen. 33. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a prick over every Letter , to put the Reader in mind to take special notice of it . In the ordinary Dispensations of Providence , some tell us * * Dr: Hammond , Pract. Cat. p. 117. , they have found it remarkably true in times of Publick Trouble and Calamity , it hath commonly fared best with the meek and quiet ; their Lot hath been safe and easie , especially if compared with the contrary Fate of the turbulent and seditious . Whoso is wise and observes these things will understand the loving kindness of the Lord to the quiet in the Land , against whom we read indeed of Plots laid , and deceitful matters devis'd , Psal. 35. 20. — 37 , 12 , 14. But those by a kind and over-ruling Providence ordinarily baffled and made succesless . Thus doth this Grace of Meekness carry its own Recompence along with it , and in keeping of this Commandment , as well as after keeping it , there is a great Reward , Psalm 19. 11.

[ 4. ] Consider what a Preparative it is for something further . It is a very desirable thing to stand compleat in all the Will of God , Col. 4. 12. to be fitted and furnished for every good Work , to be made ready , a people prepared for the Lord : A living Principle of Grace is the best Preparation for the whole Will of God . Grace is establishing to the Heart , it is the Root of the Matter , and a good Foundation for the time to come . This Grace of Meekness is particularly a good Preparation , for what lies before us in this World .

1. It makes us fit for any Duty . It puts the Soul in Frame , and keeps it so for all Religious Exercises . There was no noise of Axes and Hammers in the building of the Temple : Those are most fit for Temple-service that are most quiet and compos'd . The Work of God is best done , when it is done without noise . Meekness qualities and disposes us to hear and receive the Word : When Malice and Envy are laid aside , and we are like new-born Babes , for Innocency and Inoffensiveness , then we are most fit to receive the sincere Milk of the Word , and are most likely to grow thereby , 1 Pet. 2. 1 , 2. Meekness prepares the Soil of the Heart , for the Seed of the Word , as the Husbandman opens and breaks the Clods of his Ground , and makes plain the face thereof , and then casts in the principal Wheat , and the appointed Barley , Isa. 28. 24 , 25. Christs Ministers are Fishers of Men , but we seldom fish successfully in these troubled Waters . The Voice Eliphaz heard was ushered in with a profound silence , Iob 4. 16. and in slumbrings upon the Bed , a quiet Place and Posture . God openeth the Ears of Men , and sealeth their Instructions , Job 33. 15 , 16. Prayer is another Duty which Meekness doth dispose us for the right and acceptable Performance of . We do not lift up pure Hands in Prayer , if they be not without Wrath , 1 Tim. 2. 8. Prayers made in Wrath are written in Gall , and can never be pleasing to , or prevailing with the God of Love and Peace . Our Rule is , First go and be reconciled to thy Brother , and then come and offer thy Gift , Leave thy Gift : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. Hom. Mat. 5. 23 , 24. And if we do not take this method , though we seek God in a due Ordinance we do not seek him in the due Order .

The Lord's Day is a day of Rest , and none are fit for it , but those that are in a quiet Frame , whose Souls are entred into that present Sabbatism , which the Gospel hath provided for the People of God , Heb. 4. 9. The Lord's Supper is a Gospel-Feast of Unleavened Bread , Quid est ad pacem Dei accedere sine pace ? ad remissionem debitorum cum retentione ? quomodo placabit patrem iratus in fratrem , cùm , omnis ir● ab i●itio interdicta sic nobis ? Tertul. de Orat. c. 10. which must be kept not with the old Leaven of Wrath , and Malice , and Wickedness , but with the Unleavened Bread of Sincerity and Truth .

God made a gracious visit to Abraham , Gen. 13. 14. After that Lot was separated from him , viz. After the Strife betwixt him and Lot was over , in which he had discovered so much Mildness and Humility . The more carefully we preserve the Communion of Saints , the fitter we are for Communion with God . It is observable , that the Sacrifices which God appointed under the Law , were not ravenous Beasts , and Birds of Prey , but Calves , and Kids , and Lambs , and Turtle Doves , and young Pigeons , all of them Emblems of Meekness , and Gentleness , and Inoffensiveness , for with such Sacrifices God is well pleased . This quietness of Spirit contributes very much to the constant steddiness and regularity of a religious Conversation . Hot and eager Spirits that are ready to take Fire at every thing , are usually very inconstant in their Profession , and of great Inconsistency with themselves , like a Man in an Ague Fit , sometimes burning hot , and sometimes shivering for cold ; or like those that Gallop in the beginning of their Journey , and tire before the end of it ; whereas the meek and quiet Christian is still the same , and by keeping to a constant rate rids Ground . If you would have one Foot of the Compasses go even round the Circumference , you must be sure to keep the other fixt and quiet in the Centre , for your strength is to sit still .

2. It makes us fit for any Relation , which God in his Providence may call us into . Those that are quiet themselves , cannot but be easie to all that are about them , and the nearer any are to us in Relation and Converse , the more desirable it is that we should be easie to them . Relations are various , as Superiors , Inferiors and Equals ; he that is of a meek and quiet Spirit , is cut out for any of them . Moses was forty Years a Courtier in Aegypt , forty Years a Servant in Midian , and forty Years a King in Ieshrun , and his Meekness qualified him for each of these Posts , and still he held fast his Integrity . There are various Duties requisite , according as the Relation is , and various Graces to be exercised , but this of Meekness is the Golden Thread that must run thro' all . If Man be a sociable Creature , the more he hath of Humanity , the more fit he is for Society . Meekness would greatly help to preserve the Wisdom and due Authority of Superiors , the Obedience and due Subjection of Inferiors , and the Love and mutual Kindness and Serviceableness of Equals . A calm and quiet Spirit receives the comfort of the Relation most thankfully , studies the Duty of the Relation most carefully , and bears the Inconvenience of the Relation ( for there is no unmixed Comfort under the Sun ) most chearfully and easily . I have heard of a Married Couple , who , tho' they were both naturally of a hot and hasty Temper , yet lived very comfortably in that Relation by observing an Agreement made between themselves , Never to be both angry together ; an excellent law of Meekness it is , which if faithfully liv'd up to , would prevent many of those Breaches among Relations , which occasion so much Guilt and Grief , and are seldom heal'd without a Scar. 'T was part of the good Advice given by a Pious and Ingenious Father , to his Children newly entred into the Conjugal Relation , Doth one speak Fire ? 'tother with Water come ; Is one provok'd ? be 'tother soft or dumb .

And thus one wise , both happy . But where Wrath and Anger are indulged , all Relations are embittered , those that should be helps meet , become as Thorns in our Eyes , and Goads in our sides . Two indeed are better than one , and yet it is better to dwell alone in the Wilderness , than with a Contentious and Angry Relation , who is like a continual dropping in a very rainy day , Pro. 21. 19. — 27. 15. Some of the Hebrew Criticks have noted , that if you take away 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the fear of the Lord , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Husband and Wife ; there remains nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Fire , Fire . — It is so in other Relations .

3. It makes us fit for any Condition , according as the wise God shall please to dispose of us . Those that through Grace are enabled to compose and quiet themselves , are fit to live in this World , where we meet with so much every day to discompose and disquiet us . In general , whether the outward Condition be prosperous or adverse , whether the World smile or frown upon us , a meek and quiet Spirit is neither lifted up with the one , nor cast down with the other , but still in the same poise : In Prosperity humble and condescending , the Estate rising , but the Mind not rising with it ; in Adversity encourag'd and chear'd up , cast down , but not in despair ; in both even , like a Dye , throw it which way you will it lights on a square side . St. Paul that had learn'd in every Estate to be content , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , satisfied within himself , knew how to be abased , and knew how to abound , every where , and in all things he was instructed both to be full and to be hungry , both to abound and to suffer need , Phil. 4. 11 , 12. Changes without , made none within . It is a Temper which , as far as it hath the Ascendant in the Soul , makes every Burthen sit light , by bringing the Mind to the Condition , when the Condition is not in every thing brought to the Mind . Prosperity and Adversity have each of them their particular Temptation to Peevishness and Frowardness , the former by making Men imperious , the latter by making Men impatient ; against the Assaults of each of these Temptations , the Grace of Meekness will stand upon the Guard . Being to pass thro' this World by Honour and Dishonour , by evil Report , and good Report ; that is , thro'a great variety of Conditions and Treatments , we have need of that long-suffering and kindness , and love unfeigned , which will be armour of Righteousness , on the right hand and on the left . I refer you to that Scripture , 2 Cor. 6. 6 , 7 , 8. Meekness and quietness will fortifie the Soul on each hand , and suit it to the several Entertainments which the World gives us , like a skilful Pilot , that which Point of the Compass soever the Wind blows from , will shift his Sails accordingly , and knows either how to get forward , and weather his Point with it , or however to lye by without damage . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Epict. c. 13. It is the continual easiness of a quiet Temper to make the best of that which is .

4. It makes us fit for a Day of Persecution . If Tribulation and Affliction arise because of the word ( which is no foreign Supposition ) the meek and quiet Spirit is arm'd for it , so as to preserve its Peace and Purity at such a time , which are our two great Concernments , that we may neither torment our selves with a base fear , nor pollute our selves with a base compliance . We use to say , We will give any thing for a quiet Life , I say , any thing but a quiet Conscience , which will be best secur'd under the Shield of a meek and quiet Spirit , which doth not render railing for railing , 1 Pet. 3. 9. nor aggravate the threatned Trouble , or respresent it to it self in its most formidable Colours , but has learn'd to put a but upon the power of the * * most new enraged Enemies ; they can but kill the Body , and to witness the most righteous Testimony with Meekness and Fear , 1 Pet. 3. 15. like our Master , who when he suffered , threatned not , but committed himself to him that judgeth righteously , 1 Pet. 2. 23. Suffering-Saints , ( as the Suffering-Jesus ) are compar'd to Sheep , Isa. 53. 7. Rom. 8. 36. ) as Sheep dumb before the Shearer , nay , dumb before the Butcher . The meek and quiet Christian , if duly call'd do it , can tamely part , not only with the Wool , but with the Blood ; not only with the Estate , but with the Life , and even then rejoyce with joy unspeakable and full of Glory . Angry froward . People in a day of Rebuke , are apt to pull Crosses upon themselves by needless Provocations , or to murmur , and complain , and fly in the face of Instruments , and give unbecoming Language , contrary to the Laws of our Holy Religion , and the Example of our Master , and so do more hurt than good by their suffering . Whenever we have the honour to be persecuted for righteousness-sake , our great care must be to glorifie God , and to adorn our Profession ( which is done most effectually by Meekness and Mildness under the hardest Censures , and the most cruel Usage . ) So manifesting that we are indeed under the power and influence of that Holy Religion , which we think it worth our while to suffer for .

5. It makes us fit for Death and Eternity . The Grave is a quiet place , there the wicked cease from troubling , Job 3. 17. Those that were most troublesom are there bound to the Peace ; and their Hatred and Envy ( those great make-bates ) are there perished , Eccles. 9. 6. Whether we will or no , in the Grave we shall lye still and be quiet , Job 3. 13. What a great Change them must it needs be to unquiet , angry and litigious People , and what a mighty shock will that sudden forced Rest give them after such a violent rapid Motion ! It is therefore our Wisdom to compose our selves for the Grave , to prepare our selves for it , by Adapting and Accommodating our selves to that which is likely to be our long Home ; this is dying daily ; quieting our selves , for Death will shortly quiet us .

The meek and quiet Soul is at Death let into that Rest , which it hath been so much labouring after , and how ●●welcome must that needs be ? — Thoughts of Death and the Grave are very agreeable to those who love to be quiet , for then and there , they shall enter into Peace , and rest in their Beds , Isa. 57. 2.

After Death we expect the Judgment , than which , nothing is more dreadful to them that are Contentious , Rom. 2. 8. The coming of the Master brings terror along with it , to those that smite their Fellow-Servants , Luke 12. 45 , 46. but those that are meek and quiet are likely to have their Plea ready , their Accounts stated , and whenever it comes , it will be no surprize to them : To those whose Moderation is known to all Men , it will be no ungrateful News , to hear that the Lord is at hand , Phil. 4. 5. It is therefore prescrib'd as that which ought to be our constant care , that whenever our Master comes , we may be found of him in Peace , 2 Pet. 3. 14. i. e. in a peaceable Temper . Blessed is that Servant , whom his Lord when he comes shall find in such a frame . A good Man ( saith the late excellent A. B. Tillotson , in his Preface to his Book of Family Religion ) would be loth to be taken out of the World reeking hot from a sharp Contention with a perverse Adversary ; and not a little out of Countenance to find himself in this Temper translated into the calm and peaceable Regions of the Blessed , where nothing but perfect Charity and Good-will reigns for ever . Heaven for certain is a quiet Place , and none are fit for it but quiet People . The Heavenly Canaan , that Land of Peac● , would be no Heaven to those that delight in War ; turbulent and unquiet People would be out of their Element , like a Fish upon Dry Ground , in those Calm Regions .

They are the Sheep of Christ , such as are patient and inoffensive , that are called to inherit the Kingdom ; without are Dogs that bite and devour , Rev. 22. 15.

They are the Wings of a Dove , not those of a Hawk or Eagle that David would fly upon to his desired Rest , Psal. 55. 6.

Now lay all this together , and then consider , Whether there be not a real excellency in this Meekness and Quietness of Spirit , which doth highly recommend it to all that Love either God , or themselves , or have any sensible Regard to their own Comfort , either in this World , or in that to come .

CHAP. III. The Application .

AND now , First , Have we not reason to lament the want of the Ornament of a meek and quiet Spirit , among those that profess Religion , and especially in our own Bosoms ? If this be Christianity , the Lord help us ! How little is there of the Thing , even among those that make great Pretensions to the Name ? Surely , ( as one said in another Case ) Aut hoc non Evangelium , aut hi non Evangelici : Either this is not Gospel , or these are not Gospel-Professors . And , O how hare and uncomly doth Profession appear , for want of this adorning ! When the Israelities had stript themselves of their Ornaments to furnish up a Golden Calf , it is said , they were made naked to their shame , Exod. 32. 25. How naked are we ( like Adam when he had sinn'd ) for want of this Ornament , 't is well if it were to the shame of true Repentance , for there 's reason enough for it .

I am not teaching you to Judge and Censure others in this matter , there is but too much of that to be found among us ; we are quick-sighted enough to spy faults in others , the transports of whose Passions , we should interpret favourably . But we have all cause more or less to condemn our selves , and confess Guilt in this Matter . In many things we all offend , and perhaps in this , as much as in any , coming short of the Law of Meekness and Quietness .

We are called Christians , and it is our Priviledge and Honour that we are so : We name the Name of the meek and lowly Jesus , but how few are acted by his Spirit , or conform'd to his Example ? It is a shame that any occasion should be given to charge it upon Professors , who in other things are most strict and sober , that in this they are most faulty ; And that many who pretend to Conscience and Devotion should indulge themselves in a peevish , froward and morose Temper and Conversation , to the great reproach of that worthy Name by which we are called . May we not say , as that Mahometan did when a Christian Prince had per●idiously broke his League with him , O Iesus , are these thy Christians ?

It is the manifest Design of our Holy and Excellent Religion to smooth , and soften , and sweeten our Tempers , and to work off the ruggedness and unevenness of them ; is it not a wretched thing therefore , that any who profess it , should be sowr'd , and embitter'd , and less conversable and fit for humane Society , than other People ? He was look'd upon as a very good Man in his Day , and not without Cause , who yet had such an unhappy temper , and was sometimes so transported with Passion , that his Friend would say of him , He had Grace enough for ten Men , and yet not enough for himself . All the Disciples of Jesus Christ , even those of the first three , do not know what manner of Spirit they are of , Luke 9. 35. So apt are we to deceive our selves , especially when these Exorbitances shrowd themselves under the specious and plausible pretence of Zeal for God and Religion . But yet the Fault is not to be laid upon the Profession , or the strictness and singularity of that in other things that are praise-worthy ; nor may we think the worse of Christianity for any such Blemishes : We know very well , that the Wisdom that is from above is peaceable , and gentle , and easie to be entreated , and all that 's sweet , and aimable , and endearing , tho' she is not herein justified of all that call themselves her Children . But the blame must be laid upon the Corruption and Folly of the Professors themselves , who are not so perfectly deliver'd into the Mold of Christianity as they should , but neglect their Ornament , and prostitute their Honour , and suffer the Authority of their Graces to be trampled upon , they let fire go out of the Rod of their Branches , which devour their Fruit ; so that there is no Meekness as a strong Rod , to be a Scepter to rule in the Soul , which is a lamentation , and shall be for a lamentation , ( I refer you to that complaint , Ezek. 19. 14. ) something resembling the woful Degeneracy of the Angels that sinn●d , of whom it is said , Iude 6. That they kept not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , S●●tm Principatum . So the Vulgar : Might it not be read , Cudworth . intellect . Syst. p. 816. The Government of themselves , they lost the Command they should have had over their inferior Faculties , and suffered them to get head . And is it not much like this , when those pretend to the Dignity , who have lost the Dominion of a Religious Profession , having no rule over their own Spirits .

And yet , blessed be God! even in this corrupt and degenerate World , there are many who appear in the excellent Ornament of a meek and quiet Spirit ; and some whose natural Temper is Hasty and Cholerick , as 't is said Calvin's was , yet have been enabled by the Power of Divine Grace to shew in a good Conversation , their Works with Meekness and Wisdom . It is not so impracticable , as some imagine it , to subdue these Passions , and to preserve the Peace of the Soul , even in a stormy day .

But that we may each of us judge our selves , and find matter for Repentance herein , I shall only mention those instances of irregular Deportment towards our particular Relations , which evidence the want of Meekness and Quietness of Spirit .

1. Superiors are commonly very apt to chide , and that 's for want of Meekness . It 's spoken to the praise of him , who is the Great Ruler of this perverse and rebellious World , that he will not always chide , Psa. 103. 9 : But how many Little Rulers are there of Families and petty Societies , that herein are very unlike him , for they are always chiding ? Upon every little Default they are put into a flame , and transported beyond due Bounds : Easily provok'd , either for no cause at all , or for very small cause ; greatly provok'd , and very outragious , and unreasonable when they are provok'd . Their Carriage fiery and hasty ; their Language scurrilous and undecent ; they care not what they say , nor what they do , nor who they fall foul upon , such Sons of Belial , that a Man cannot speak to them , 1 Sam. 25. 17. one had as good meet a Bear robb'd of her Whelps , as meet Them . Here wants Meekness . Husbands should not be bitter against their Wives , Col. 3. 19. Parents should not provoke their Children , Eph. 6. 4. Masters must forbear threatning , Eph. 6. 9. These are the Rules , but how few are rul'd by them ? The undue and intemperate Passion of Superiors , goes under the umbrage and excuse of necessary strictness , and the maintaining of Authority , and the Education and Controul of Children and Servants : But surely every little faileur needs not be animadverted upon , but rather should be passed by ; or if the fault must needs be reproved and corrected , may it not be done without such a Heat ? What nee●s so much noise and clamor , and all this adoe ? Is this the product of a meek and quiet Spirit ? Is this the best Badge of your Authority you have to put on ? And are these the Ensigns of your Honour ? Is there no other way of making your Inferiors know their place , but by putting them among the Dogs of your Flock , and threatning them as such ? Not that I am against Government and good Order in Families , and such Reproofs as are necessary to the support and preservation of that , and those so sharpned , as some Tempers require and call for . But while you are governing others , pray learn to govern your selves , and do not disorder your own Souls under pretence of keeping Order in your Families : For tho' you your selves may not be aware of it , yet it is certain , that by those Indications of your displeasure , which transgress the Laws of Meekness , you do but render your selves Contemptible , and Ridiculous , and rather prostitute than preserve your Authority . Tho' your Children dare not tell you so , yet perhaps they cannot but think that you are 〈◊〉 very unfit to command them who are so very unable to command your selves . Nemo●egere potest nisi qui & regi . Seneca . Time was when you were your selves Children , and Scholars , and perhaps Servants and Apprentices , and so ( if you will but allow your selves the liberty of Reflection ) you cannot but know the Heart of an Inferior , ( Exod. 23. 9. ) and should therefore treat those that are now under you , as you your selves then wish'd to be treated . A due expression of Displeasure , so much as is necessary to the amendment of what is amiss , will very well consist with Meekness and Quietness . And your Gravity and Awful Composedness therein will contribute very much to the preserving of your Authority , and will command respect abundantly more than your Noise and Chiding . Masters of Families ( and Masters of Schools too ) have need , in this matter , to behave themselves wisely , Psal. 101. 2. so as to avoid the two Extreams , that of Eli's foolish Indulgence on the one hand , 1 Sam. 2. 23 , 24. and that of Saul's brutish Rage , on the other Hand , 1 Sam. 20. 30 , 33. and for the hitting of this Golden Mean , Wisdom is profitable to direct .

2. Inferiors are commonly very apt to complain . If every thing be not just to their Mind , they are freting , and vexing , and their Hearts are hot within them ; they are uneasie in their Place and Station , finding fault with every thing that is said or done to them . Here wants a quiet Spirit , which would reconcile us to the Post we are in , and to all the difficulties of it , and would make the best of the present state , tho' it be attended with many Inconveniencies . Those unquiet People , whom the Apostle Iude in his Epistle compares to raging Waves of the Sea , and wandring Stars , ver. 13. were Murmurers and Complainers , ver. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Blamers of their Lot . — So the Word signifies . 'T is an instance of Unquietness to be ever and anon quarrelling with our Allotment . Those Wives wanted a meek and quiet Spirit , that cover'd the Altar of the Lord with Tears , Mal. 2. 13. Not Tears of Repentance for Sin , but Tears of Vexation , at the Disappointments they met with in their outward Condition . Hannab's Meekness and Quietness was in some degree wanting , when she fretted , and wept , and would not eat , 1 Sam. 1. 7. but Prayer compos'd her Spirit , and set here to rights , v. 18. Her Countenance was no more sad . It was the unquietness of the Spirit of the Elder Brother , in the Parable , that quarrel'd so unreasonably with the Father for receiving and entertaining the Penitent Prodigal , Luke 15. 19. For those that are given to be uneasie , will never want something or other to complain of . It is true ( tho' not so readily apprehended ) that the sullenness , and murmuring , and silent frets of Children and Servants is as great a Transgression of the Law of Meekness , as the more open , noisie and avowed Passions of their Parents and Masters . We find the King's Chamberlains wroth with the King , Esth. 2. 21. and Cain's quarrel with God himself , for accepting of Abel , was interpreted Anger at God , Gen. 4. 6. Why art thou wroth , and why is thy Countenance fallen ? The Sowr Looks of Inferiors , are as certain an indication of Anger resting in the Bosom , as the Big Looks of Superiors ; and how many such instances of Discontent there have been , especially under a continual Cross , our own Consciences may perhaps tell us . It is the want of Meekness only , that makes those whom Divine Providence hath put under the Yoke , Children of Belial , that is , impatient of the Yoke .

3. Equals are commonly very apt to clash and contend . It is for want of Meekness that there are in the Church so many Pulpit and Paper-Quarrels , such strifes of Words , and perverse Disputings : That there are in the State such Factions and Parties , and between them such Animosities and Heart-Burnings ; That there are in Neighbourhoods such Strifes , and Brawls , and Vexatious Law-suits , or such Distances , and Estrangements , and Shiness one of another : That there are in Families Envies , and Quarrels among the Children and Servants , Crossing , and Thwarting , and finding Fault one with another : And that Brethren that dwell together , do not as they should dwell together in Unity . It is for want of Meekness that we are so impatient of Contradiction in our Opinions , Desires and Designs , that we must have our own Saying , right or wrong , and every thing our own way : That we are so impatient of Competitors , not enduring that any should stand in our Light , or share in that Work or Honour , which we would engross to our selves : That we are so impatient of Contempt , so quick in our Apprehension and Resentment of the least Slight or Affront , and so pregnant in our Fancy of Injuries , where really there are none , or none intended . They are not only Loud and profess'd Contentions , that evidence a want of Meekness , but also those silent Alienations in Affection and Conversation , which make a less noise , little Piques and Prejudices conceived , which Men are themselves so ashamed of , that they will not own them ; those shew the Spirit disturb'd , and wanting the Ornament of Meekness . In a word ; The wilful doing any thing to disquiet others , Slandering , Backbiting , Whispering , Tale-bearing , or the like , is too plain an Evidence , that we are not our selves rightly disposed to be quiet .

And now , may we not all remember our Faults this Day ? and instead of condemning others , tho' never so Faulty , should we not each of us bewail it before the Lord , that we have been so little acted by this excellent Spirit , and repent of all that which we have at any time said or done , contrary to the Law of Meekness , and from under the Direction and Influence of it ? Instead of going about to extenuate and excuse our sinful Passions , let us rather aggravate them , and lay load upon our selves for them ; So foolish have I been and ignorant , and so like a Beast , as the Psalmist speaks , when he is recovering himself from an intemperate heat , Psal. 73. 22. Think how often we have appear'd before God and the World , without our Ornament , without our Livery , to our shame . God kept account of the particular Instances of the unquietness of Israel : They have tempted me ( saith he ) now these ten times , Numb. 14. 22. Conscience is God's Register that Records all our Miscarriages : Even what we say and do in our haste , is not so quick as to escape its Observation : Let us therefore be often opening that Book now , for our Conviction and Humiliation , or else it will be opened shortly to our Confusion and Condemnation . But if we would judge our selves , we should not be judged of the Lord . May we not all say , as Ioseph's Brethren did , ( and perhaps some are , as they were , in a special manner call'd to say it , by humbling Providences ) We are verily guilty concerning our Brother , Gen. 42. 21. Such a Time , in such a Company , upon such an Occasion , I wanted Meekness , and was unquiet ; my Spirit was provok'd , and I spake unadvisedly with my Lips , and now I remember it against my self . Nay , have not I lived a Life of Unquietness , in the Family , in the Neighbourhood , always in the Fire of Contention , as in my Element , and breathing Threatnings ? And by so doing , have not I dishonour'd my God , discredited my Profession , disturbed my own Soul , grieved the blessed Spirit , and been to many , an occasion of Sin ? And for all this , ought not I to be greatly humbled and ashamed ? Before we can put on the Ornament of a Meek and Quiet Spirit , we must first wash in the Laver of true Repentance , not only for our Gross and Open Extravagancies of Passion , but for all our Neglects and Omissions of the Duties of Meekness .

Secondly , Have we not Reason to labour and endeavour , since there is such a Vertue , there is such a Praise , to attain these things ? Should we not lay out our selves to the utmost , for this Ornament of a Meek and Quiet Spirit ? For your Direction in this Endeavour , ( if you be indeed willing to be directed ) I shall briefly lay before you , 1. Some Scripture Precepts of Meekness . 2. Some Patterns of it . 3. Some particular Instances , in which we have special need of it . 4. Some good Principles that we should abide by . And , 5. Some good Practices that we should abound in , in order to our growth in this Grace of Meekness .

And in opening these Things , we will endeavour to keep close to the Law and to the Testimony .

SECT. I. Some Scripture Precepts of Meekness .

If we lay the Word of God before us for our Rule , and will be rul'd by it , we shall find the command of God making Meekness and Quietness to be as much our Duty , as it is our Ornament . We are there told it as the Will of God ;

1. That we must seek Meekness . This Command we have , Zeph. 2. 3. and ( which is especially observable ) it is directed to the Meek of the Earth : Seek ye the Lord , all ye meek of the Earth : — Seek Meekness . Tho' they were Meek , and were pronounced so by him that searcheth the heart , yet they must seek Meekness , which teacheth us , That those who have much of this Grace , Putomultos potuisse ad sapientiam pervenire , nisi putassent se pervenisse . Sen. de tranqu . have still need of more , and must desire and endeavour after more ; Si dixisti , sufficit , periisti . He that sits down content with the Grace he hath , and is not pressing forwards towards Perfection , and striving to grow in Grace , to get the Habits of it more strengthened and confirm'd , and the Actings of it more quickned and invigorated , it is to be fear'd hath no true Grace at all ; but tho' he sit never so high , and never so easie in his own opinion , yet sits down short of Heaven . Where there 's Life , one way or other there will be Growth , till we come to the perfect Man . Job 17. 9. He that hath clean hands will be stronger and stronger . Paul was a Man of great attainments in Grace , and yet we find him forgetting the things that are behind , and reaching forth to those that are before , Phi. 3. 13 , 14. Those who took joyfully the spoiling of their Goods , are yet told that they had need of Patience , Heb. 10. 34 , 36. Thus the meek of the Earth ( who being on the Earth , are in a state of Infirmity and Imperfection , of Trial and Temptation ) have still need of Meekness , that is , they must learn to be yet more calm and compos'd , more steddy , and even , and regular in the Government of their Passions , and in the managery of their whole Conversation . They who have silenc'd all angry Words , must learn to suppress the very first Risings and Motions of angry Thoughts .

It is observable , When the meek of the Earth , are especially concern'd to seek Meekness , even then when the Decree is ready to bring forth , v. 2. when the day of the Lord's Anger hastens on , when the Times are bad , and desolating Judgments are breaking in , then we have occasion for all the Meekness we have , and all we can get , and all little enough . Meekness towards God , the Author , and towards Men , the Instruments of our Trouble : Meekness to bear the Trial , and to bear our Testimony in the Trial. There is sometimes an Hour of Temptation , Rev. 3. 10. a Critical Day , when the exercise of Meekness is the Work of the Day ; Sometimes the Children of Men are more than ordinary provoking , and then the Children of God have more than ordinary need of Meekness . When God is justly angry , and Men are unjustly angry , when our Mothers Children are angry with us , and our Father angry too , there 's anger enough stirring , and then , Blessed are the Meek , that are careful to keep possession of their Souls , when they can keep possession of nothing else ; whose Hearts are fixed , and quiet in shaking and unquiet Times .

Now the way prescribed for the attainment of Meekness is to seek it . Ask it of God , pray for it , 't is a fruit of the Spirit , 't is given by the God of all Grace , and to him we must go for it . It is a Branch of that Wisdom , which he that lacketh must ask of God , and it shall be given him , Jam. 1. 5. The God we address to is call'd , The God of Patience and Consolation , Rom. 15. 5. and he is therefore the God of Consolation , because the God of Patience ( for the more patient we are , the more we are comforted under our Afflictions ) and as such we must eye him , when we come to him for Grace to make us like-minded , that is , meek and loving one towards another , which is the Errand the Apostle there comes upon , to the Throne of Grace . God's People are , and should be a Generation of Seekers , that covet the best Gifts , and make their Court to the best Giver ; who never said to the wrestling Seed of Iacob , Seek in vain , but hath given us an assurance firm enough for us to build upon , and rich enough for us to encourage our selves with , Seek and ye shall find . What would we more ? Seek Meekness , and ye shall find it .

The Promise annexed is very encouraging to the meek of the Earth , that seek Meekess ; It may be you shall be hid in the day of the Lord's Anger . Tho' it be but a Promise with an [ it may be , ] yet it ministers abundance of Comfort : God's Probabilities , are better than the Worlds Certainties : And the meek ones of the Earth , that hope in his Mercy , and can venture their All upon an intimation of his Good-will , shall find to their comfort , that when God brings a Flood upon the World of the Ungodly , he hath an Ark for all his Noahs , his resting quiet People , in which they shall be hid , it may be from the C●lamity it self , however from the sting and malignity of it , hid ( as Luther said ) either in Heaven or under Heaven , either in the Possession , or under the Protection of Heaven . See Psal. 91. 1 , 2.

2. We must put on Meekness . This precept we have , Col. 3. 12. Put on therefore ( as the Elect of God , Holy and Beloved ) — Meekness . It is one of the Members of the new Man , which , according to the Obligations we lye under from our Baptism , we must put on . Put it on as Armour , to keep Provocations from the Heart , and so to defend the Vitals . They that have try'd it will say , it is Armour of Proof ; when you are putting on the whole Armour of God , do not forget this . Put it on as Attire , as your necessary Cloathing , which you cannot go without ; look upon your selves as Ungirt , Undrest , Unblest without it . Put it on as a Livery-Garment , by which you may be known to be the Disciples of the Meek , and Humble , and Patient Jesus , and to belong to that Peaceable Family . Put it on as an Ornament , as a Robe , and a Diadem , by which you may be both beautified and dignified in the Eyes of others . Put it on as the Elect of God , Aliter induuntur milites , aliter sacerdotes , ●rgoinduite vobis convenientia vestimenta . Aquin. in loc. Holy and Beloved , because you are so in Profession ; and that you may approve yourselves so in Truth and Reality , be cloath'd with Meekness . As the Elect of God , a choice People , a chosen People , whom God hath set apart for himself , from the rest of the World ; as holy , fanctified to God , sanctified by him ; study these Graces , which put such a Lustre upon Holiness , and recommend it to those that are without . As beloved , beloved of God , beloved of Man , beloved of your Ministers ; for Loves sake put on Meekness . What winning perswasive Rhetorick is here ? enough ( one would think ) to smooth the roughest Soul , and to soften and sweeten the most obstinate Heart ! Meekness is a Grace of the Spirits working , a Garment of his preparing , but we must put it on , i. e. must lay our Souls under the commanding Power and Influence of it . Put it on , not as a loose outer Garment , to be p●t off in hot Weather , but let it cleave to us , as the Girdle cleaves to a Man's Loyns ; so put it on , as to reckon our selves naked , to our shame , without it .

3. We must follow after Meekness . — This Precept we have , 1 Tim. 6. 11. Meekness is there put in opposition to those foolish and hurts●● Lusts , which Timothy must flee from . Thou , O Man of God , flee these things , and follow after Righteousness , Godliness , Faith , Love , Patience , Meekness : See what good Company it is rank'd with . Every Christian is in a sense a Man of God , ( tho' Timothy is call'd so as a Minister ) and those that belong to God are concern'd to be and do so , as to recommend themselves to him , and his Religion to the World , therefore let the Men of God follow after Meekness . The Occasions and Provocations of Anger often set our Meekness at a distance from us , and we have it to seek then when we have most need of it ; But we must follow after it , and not be taken off from the pursuit , by any Diversion whatsoever . While others are Ingenious and Industrious enough in following after Malice and Revenge , projecting and prosecuting angry Designs , be you as wise and diligent to preserve the Peace , both within doors and without . — Following Meekness , bespeaks a sincere Desire , and a serious Endeavour to get the Mastery of our Passion , and to check , and govern , and moderate all the Motions of it . Tho' we cannot fully attain this Mastery , yet we must follow after it and aim at it . Follow Meekness , that is , as much as in you lies live peaceably with all Men , endeavouring to keep the unity of the Spirit ; we can but make one side of the Bargain , if others will quarrel , yet let us be peaceable ; if others will strike the Fire , that 's their fault , let not us be as Tinder to it .

4. We must shew all Meekness unto all Men. This is one of the Subjects which Paul directs a young Minister to preach upon , Tit. 3. 2. Put them in mind to shew all Meekness . — It is that which we have need to be often minded of . Meekness is there opposed to Brawling and Clamour , which is the Fruit and Product of our own Anger , and the Cause and Provocation of the Anger of others . Observe , it is all Meekness , that is here recommended to us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — all kinds of Meekness , bearing Meekness , and forbearing Meekness , qualifying Meekness , condescending Meekness , forgiving Meekness ; the Meekness that endears our Friends , and that which reconcil●s our Enemies ; the Meekness of Authority over Inferiors ; the Meekness of Obedience to Superiors , and the Meekness of Wisdom towards all . All Meekness is Meekness in all Relations , in reference to all Injuries , all sorts of Provocation , Meekness in all the Branches and Instances of it : In this piece of our Obedience , we must be Universal . Observe further , we must not only have Meekness , all Meekness , but we must shew it , by drawing out this Grace into Exercise , as there is occasion : In our Words , in our Looks , in our Actions , in every thing that falls under the Observation of Men , we must manifest that we have indeed a regard to the Law of Meekness , and that we make Conscience what we say and do , when we are provok'd . We must not only have the Law of Love written in our Hearts , but in our Tongues too , we must have the Law of Kindness , Pro. 31. 26. And thus the Tree is known by its Fruits . This Light must shine , that others may see the good Works of it , and hear the good Words of it too , not to glorifie us , but to glorifie our Father , Mat. 15. 16. we should study to appear in all our Converse , so mild , and gentle , and peaceable , that all that see us may witness for us , that we are of the Meek of the Earth . We must not only be moderate , but let our Moderation be known , Phil. 4. 5. He that is in this respect a wise Man , let him shew it in the Meekness of Wisdom , Iam. 3. 13. What are good Cloaths worth , if they be not worn ? Why hath the Servant a fine Livery given him , but to shew it for the honour of his Master , and of the Family he belongs to ? How can we say we are meek , if we do not shew it ? The shewing of our Meekness will beautifie our P●ofession , and will adorn the Doctrine of God our Saviour , and may have a very good influence upon others , who cannot but be in Love with such an excellent Grace , when thus , like the Ointment of the right Hand , it betrayeth it self , and the House is filled with the Odor of it . Again , This Meekness must be thus shew'd unto all Men , Foes as well as Friends , those without , as those within , all that we have any thing to do with . We must shew our Meekness not only to those above us , that we stand in awe of , but to those below us , that we have an Authority over . The Poor indeed useth Intreaties , but whatever is the Practice , it is not the Priviledge of the rich to answer roughly , Prov. 18. 23. We must shew our Meekness not only to the Good and Gentle , but also to the Froward , for this is thank-worthy , 1 Pet. 2. 18 , 19. Our Meekness must be as extensive as our Love , so exceeding broad is this Commandment , All Meekness to all Men. We must shew this Meekness most , to those with whom we do most converse . There are some , that when they are in Company with Strangers , appear very mild and good humored , their Behaviour is plausible enough , and complaisant , but in their Families they are peevish , and froward , and ill-natured , and those about them scarce know how to speak to them ; Habet ubi se etiam in privato lare explicet magnus Animus . Sen. This shews that the fear of Man gives greater check to their Passions , than the fear of God . Our Rule is to be meek towards all , even to the Brute Creatures , over whom we are Lords , but must no● be Tyrants ; A good Man is merciful to his Beast .

Observe the Reason which the Apostle there gives , why we should shew all Meekness towards all Men , for we our selves also were sometime foolish , verse 3. Time was when perhaps we were as bad as the worst of those we are now angry at , Haec & nos risimus aliquando , Fiunt , non nascuntur Christiani . Tertul. and if now it be better with us , we are purely beholden to the free Grace of God in Christ , that made the difference : And shall we be harsh to our Brethren , who have found God so kind to us ? Hath God forgiven us that great Debt , and pass'd by so many wilful Provocations , and shall we be extream to mark what is done amiss against us , and make the worst of every slip and oversight ? The great Gospel Argument for mutual forbearance and forgiveness is , that God for Christ's sake hath forgiven us , Col. 3. 13.

It may be of use also for the qualifying of our Anger at our Inferiors , to remember not only our former sinfulness against God in our Unconverted State , but our former Infirmities in the Age and State of Inferiors ; were not we our selves sometimes foolish ? Our Children are careless , and playful , and froward , and scarce governable , and were not we our selves so when we were of their Age ? And if we have now put away childish Things , yet they have not . — , Children may be brought up in the Nurture and Admonition of the Lord , without being provoked to wrath .

5. We must study to be quiet , 1 Thes. 4. 11. that is , study not to disturb others , nor to be your selves disturbed by others ; those are quiet that are not apt either to give or take offence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be ambitious of this , as the greatest Honour , to be quiet : So the word signifies . The most of Men are ambitious of the Honour of great Business , and Power , and Preferment ; they Covet it , they Court it , they compass Sea and Land to obtain it ; but the ambition of a Christian should be carryed out towards Quietness , we should reckon that the happiest Post , and desire it accordingly , which lies most out of the Road of Provocation . I cannot avoid mentioning , for the illustration of this , that most excellent Poem of my Lord Hale , ( the Sense of which is borrowed from a Heathen . )

Let him that will ascend the toterring Seat Of Courtly Grandeur , and become as Great , As are his mounting Wishes , as for me Let sweet Repose and Rest my Portion be . — Let my Age , Slide gently by , not over●hwart the Stage Of Publick Action , unheard , unseen , And unconcern'd as if I ne're had been .

This is studying to be quiet . Subdue and keep under all those disorderly Passions , which tend to the muddying and clouding of the Soul . Compose your selves to this holy Rest ; put your selves in a posture to invite this blessed Sleep , which God gives to his beloved . Take pains as Students in Arts and Sciences do , to understand the Mystery of this Grace . I call it a Mystery , because St. Paul , who was so well versed in the deep things of God , speaks of this as a Mystery , Phil. 4. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am instructed as in a Mystery , both to be ●ull and to be hungry , both to abound and to suffer need , that is , in one word , to be quiet : — To study the Art of Quietness , is to take pains with our selves , to work upon our own Hearts , the Principles , Rules and Laws of Meekness ; and to furnish our selves with such Considerations as tend to the quieting of the Spirit , in the midst of the greatest Provocations . Others are studying to disquiet us , the more need we have to study how to quiet our selves , by a careful watching against all that which is ruffling and discomposing . Christians should above all Studies , study to be quiet , and labour to be acted by an even Spirit , under all the unevennesses of Providence , and remember that one good Word , which Sir William Temple tells us the then Prince of Orange ( now K. William ) said he learnt from the Master of his Ship , who in a Storm was calling to the Steersman with this Word , Steddy , Steddy ; Let but the hand be steddy , and the heart quiet , and then , though our Passage be rough , we may make a shift to weather the Point , and get safe to the Harbour .

SECT. II. Some Scripture Patterns of Meekness and Quietness of Spirit .

Good Examples help very much to illustrate and enforce good Rules , bringing them closer to particular Cases , and shewing them to be practicable . Precedents are of great use in the Law . If we would be found walking in the same Spirit , and walking in the same Steps , with those that are gone before us to Glory , this is the Spirit we must be acted by , and these are the Steps we must walk in : This is the Way of good Men for wise Men to walk in . Let us go forth then by the Footsteps of the Flock , and set our selves to follow them , who through Faith and Patience inherit the Promises . We are compassed about with a great Cloud of Witnesses , that will bear their Testimony to the Comfort of Meekness , and upon trial recommend it to us ; but we shall single out only some few out of the Scripture .

1. Abraham was a Pattern of Meekness , and he was the Father of the Faithful . The Apostle here in the verse but one before the Text , proposeth Sarah for an Example to Women , particularly an Example of Meekness in an inferior Relation ; she obeyed Abraham , and ( in token of the respect due to a Husband ) she called him Lord . Now Abraham is a Pattern of the same Grace in a Superior . He that was famous for Faith , was famous for Meekness ; for the more we have of Faith towards God , the more we shall have of Meekness towards all Men. — How meek was Abraham , when there happened a strife betwixt his Herdsmen and Lot's , which , had it proceeded , might have been of ill Consequence , for the Canaanite and the Perizzite dwelled then in the Land , but it was seasonably taken up by the Prudence of Abraham , Gen. 13. 8. Let there be no strife , I pray thee : Tho' he might command the Peace , yet for Love's sake he rather beseecheth . Every word hath an air of Meekness , and a tendency to keep the Peace . And when the Expedient , pitch'd upon for the prevention of Strife , was their parting from each other , tho' Let was the Iunior , yet Abraham , for Peace-sake quitted his right , and gave Lot the choice , ver. 9. and the gracious visit which God gave him thereupon , v. 14. was an abundant recompence for his mildness and condescension . Another instance of Abraham's Meekness , we have in his Carriage towards Sarah , when she quarrel'd with him so unreasonably about her Maid , angry at that which she her self had the doing of , Gen. 16. 5 , 6. My wrong be upon thee ; — The Lord judge between me and thee . Abraham might soon have replied , You may e'ne thank your self , it was your own Contrivance ; but laying aside the present Provocation , he abides by one of the Original Rules of the Relation , Behold thy Maid is in thy Hand . He did not answer Passion with Passion , that would have put all into a flame presently ; but he answered Passion with Meekness , and so all was quiet . Another instance of Abraham's Meekness , we have in the Transactions between Him and Abimelech his Neighbour , Gen. 21. 24 , 25. He first enters into a Covenant of Friendship with him , which was confirm'd by an Oath , and then ( not reproacheth him , but ) reproveth him for a wrong that his Servants had done him about a Well of Water , which gives us this Rule of Meekness , Not to break Friendship for a small matter of difference : Such and such occasions there are , which they that are disposed to it , might quarrel about , but what is that between me and thee ? If Meekness Rule , matters in Variance may be fairly reasoned and adjusted without Violation or Infringment of Friendship . This is the Example of that great Patriarch . The future Happiness of the Saints is represented as the Bosom of Abraham , Luke 16. 23. a quiet State . Those that hope to lye in the Bosom of Abraham shortly , must tread in the steps of Abraham now , whose Children we are , as long as we thus do well , and who ( as Maimonides expresseth it ) is the Father of all that are gathered under the Wings of the Divine Majesty .

2. Moses was a Pattern of Meekness , it was his Master Grace , Iosephus Antiq. l. 4. c. 8. gives this character of M●ses , Affectus it● semper in p●testate habuit , ut omnino illis carere videretur , et nomina tantum eorum ex his quae in aliis hominibus conspiceret , cognita habere . that in which , more than in any other , he excell'd . This Testimony the Holy Ghost gives of him , Numb. 12. 3. That the Man Moses was very meek , above all the Men which were upon the face of the Earth .

This Character of him comes in there in a Parenthesis , ( probably inserted by the same inspired Pen , that wrote the last Chapter of Deuteronomy ) upon occasion of an Affront he receiv'd from those of his own House ; which intimates , that his quiet and patient bearing of that , was , of all other , the greatest Proof and Instance of his Meekness . Those can bear any Provocation , that can bear it from their near Relations . The Meekness of Moses , as the Patience of Iob , was try'd on all hands . Armour of Proof shall be sure to be shot at . It should seem that his Wife was none of the best humour'd Women ; for what a Passion was she in , about the circumcising of her Son , when she reproach'd him as a bloody Husband , and we do not read of one word that he reply'd , but let her have her saying , Exod. 4. 25 , 26. When God was angry , and Zipporah angry , it was best for him to be quiet . The Lot of his Publick Work , was cast in the Provocation , in the day of Temptation in the Wilderness , Psa. 95. 8. But , as if all the Mutinies of Murmuring Israel , were too little to try the Meekness of Moses , his own Brother and Sister ( and those of no lessa Figure than Miriam the Prophetess , and Aaron the Saint of the Lord ) pick a quarrel with him , speak against him , envy his Honour , reproach his Marriage , and are ready to head a Rebellion against him , Num. 12. 1 , 2. God heard this , v. 2. and was angry , v. 9. But Moses , tho' he had reason enough to resent it heinously , was not at all moved by it , took no notice of it , made no complaint to God , no answer to them , and was so little interested in the matter , that we don't find one word he said , till we find him , v. 13. praying so heartily for his provoking Sister , who was then under the Tokens of God's Displeasure for the affront she gave him . The less a Man strives for himself , the more is God engaged in Honour and Faithfulness to appear for him . When Christ said , I seek not mine own Glory , he presently added , but there is one that seeketh and judgeth . And it was upon this occasion that Moses obtain'd this good Report , That he was the me●kest of all the Men on the Earth . — No Man could have given greater proofs of Courage , than Moses ( saith the Learned Bishop Hall's Remark . Contemp. l. 6. ) He slew the Aegyptain , beat the Midianite Shepherds , confronted Pharaoh in his own Court , not fearing the Wrath of the King ; he durst look God in the Face amidst all the Terrors of Mount Sinai , and draw near to the thick Darkness where God was , and yet that Spirit which made and knew his Heart , saith , He was the Meekest , Mildest Man upon the Earth . Mildness and Fortitude may well lodge together in the same Breast , which corrects the Mistake of those that will allow none Valiant but the Fierce .

The Meekness of Moses qualified him to be a Magistrate , especially to be King in Ieshurun , among a People so very provoking , that they gave him occasion to use all the Meekness he had , and all little enough to bear their Manners in the Wilderness . When they murmured against him , quarrel'd with him , arraigned his Authority , and were sometimes ready to stone him ; he resented these Provocations with very little of personal Application or Concern , but instead of using his Interest in Heaven , to summon Plagues upon them , he made it his Business to stand in the Gap , and by his Intercession for them , to turn away the Wrath of God from them , and this not once nor twice , but many times .

And yet we must observe , that tho' Moses was the meekest Man in the World , yet when God's Honour & Glory were concern'd , none more warm and zealous ; witness his resentment of the golden Calf , when in a Holy Indignation at that abominable Iniquity , he deliberately broke the Tables . And when Korah and his Crew invaded the Priests Office , Moses , in a pious Wrath , said unto the Lord , Respect not thou their Offering , Numb. 16. 15. He that was a Lamb in his own Cause , was a Lion in the Cause of God ; Anger at Sin , as Sin , is very well consistent with Reigning Meekness . Nor can it be forgotten , that tho' Moses was so eminent for Meekness , yet he once transgress'd the Laws of it ; when he was old , and his Spirit was provok'd , he spake unadvisedly with his Lips , and it went ill with him for it , Psal. 106. 32 , 33. which is written , not for Imitation , but for Admonition , not to justifie our rash Anger , but to engage us to stand upon our Guard at all times against it , that he who thinks he stands may take heed lest he fall , and that he who hath thus fallen may not wonder if he come under the Rebukes of Divine Providence for it in this World , as Moses did , and yet may not despair of being pardoned upon Repentance .

3. David was a Pattern of Meekness , and it is promised , Zach. 12. 8. That the Feeble shall be as David . In this , as in other instances , he was a Man after God's own Heart . When his own Brother was so rough upon him without Reason , 1 Sam. 17. 28. Why camest thou down hither , & c ? how mild was his Answer ? What have I now done ? Is there not a Cause ? ver. 29. When his Enemies reproached him , he was not at all disturbed at it , Psal. 38. 13. I , as a deaf Man , heard not . When Saul persecuted him with such an unwearied Malice , he did not take the advantage which Providence seem'd to offer him , more than once , to revenge and right himself , but left it to God to do it for him . David's meek Spirit concurr'd with the Proverb of the Antients , Wickedness proceedeth from the Wicked ; but my Hand shall not be upon him , 1 Sam. 24. 13. When Nabal's Churlishness provok'd him , yet Abigail's Prudence soon pacified him , and it pleased him to be pacified . When Shimei cursed him , Non ergo movebatur c●nvici's David , cui abundabat bonorum operum conscientia itaque is qui citò injuria movetur facit se dignum contumelia videri . Ambr. De Offic. Lib. 1. Cap. 6. with a bitter Curse , in the day of his Calamity , he resented not the Offence , nor would hear any talk of punishing the Offender : So let him curse ; let him alone , for the Lord hath bidden him , 2 Sam. 16. 10 , 12. quietly committing his Cause to God , who judgeth righteously , verse 12. And other instances there are in his Story , which evidence the Truth of what he said , Psal. 131. 2. My Soul is even like a weaned Child . David fuit fortis in praelio , mansuetus in imperio , patiens in convitio , ferre magis promptu● quam referre injurias . Ambr. l. 2. c. 17. And yet David , a great Soldier , a Man of celebrated Courage , that slew a Lion , and a Bear , and a Philistine , as much a ravenous Beast as either of them , which shews that it was his Wisdom and Grace , and not his Cowardise , that at other times made him so quiet . David was a Man that met with very many disquieting and disturbing Events in the several Scenes of his Life , through which ( tho' sometimes they ruffled him a little , yet ) for the main he preserv'd an admirable Temper , and an evenness and composedness of Mind , which was very exemplary . When upon the surprize of a fright , he changed his Behaviour before Abimelech , and counterfeited that madness , which angry People realize ; yet his Mind was so very quiet and undisturbed , that at that time he penn'd the 34th Psalm , in which not only the excellency of the Matter , and the calmness of the Expression , but the composure of it Alphabetically ( in the Hebrew ) speaks him to be even then in a sedate frame , and to have very much the command of his own Thoughts . As at another time , when his own Followers spake of stoning him , tho' he could not still the Tumult of his Troops , he could those of his Spirits , for then he encouraged himself in the Lord his God , 1 Sam. 30. 6. As to those Prayers against his Enemies , which we find in some of his Psalms , and which sometimes sound a little harsh , surely they did not proceed from any such irregular Passion , as did in the least clash even with the Evangelical Laws of Meekness : We ca●not imagine , that one who was so piously calm in his common Conversation , should be sinfully hot in his Devotion ; Nor are they to be look'd upon as the private Expressions of his own angry Resentments , but as inspired Predictions of God's Judgments upon the Publick and Obstinate Enemies of Christ and his Kingdom , as appears by comparing Ps. 69. 22 , 23. with Ro. 11. 9 , 10. and Psa. 109. 8. with Act. 1. 20. Nor are they any more opposite to the Spirit of the Gospel , than the cries of the Souls under the Altar , Rev. 6. 10. or the Triumphs of Heaven and Earth in the destruction of Babylon , Rev. 19. 1 , 2.

4. Saint Paul was a Pattern of Meekness . Tho' his natural Temper seems to have been warm and eager , which made him eminently Active and Zealous , yet that Temper was so rectified and sanctified , that he was no less eminently meek . He became all things to all Men , 1 Cor. 9. 19 , &c. He studied to please all with whom he had to do , and to render himself easie to them , for their good to Edification . How patiently did he bear the greatest Injuries and Indignities , not only from Jews and Heathen , but from false Brethren , that were so very industrious to abuse and undermine him ? How glad was he that Christ was preached , tho' out of Envy , and Ill-will by those that studied to add Affliction to his Bonds ? In governing the Church , he was not led by the sudden Resolves of Passion , but always deliberated calmly concerning the use of the Rod of Discipline , when there was occasion for it , 1 Cor. 4. 21. Shall I come to you with a Rod , or in the Spirit of Meekness ? That is , shall I proceed immediately to Censures , or shall I not rather continue the same gentle Usage I have hitherto treated you with , waiting still for your Reformation ? wherein the Spirit of Meekness appears more open and legible , than in the use of the Rod , tho' that also is very well consistent with it .

Many other Patterns of Meekness might be instanc'd in , but the time would fail me to tell of Isaac , and Jacob , and Joseph , and Joshua , of Samuel also , and Job , and Jeremiah , and all the Prophets and Apostles , Martyrs and Confessors , and eminent Saints ; who , by Meekness , subdued ( not Kingdoms , but ) their own Spirits ; stopped the Mouths ( not of Lions , but ) of more fierce and formidable Enemies ; quenched the violence ( not of Fire , but ) of intemperate and more ungovernable Passions ; and so wrought Righteousness , obtained Promises , escaped the edge of the Sword , and out of weakness were made strong ; and by all this obtained a good Report , Heb. 11. 32 , 33 , 34. — But after all ,

5. Our Lord Iesus was the great Pattern of Meekness and Quietness of Spirit . All the rest had their Spots , the fairest Marbles had their Flaws , but here is a Copy without a blot . We must follow the rest no further than they were conformable to this great Original : Be followers of me ( saith Paul , 1 Cor. 11. 1. ) as I am of Christ . He fulfilled all Righteousness , and was a compleat Exemplar of all that 's Holy , Just and Good , but I think in most , if not all , those places of Scripture where he is particularly and expresly propounded to us for an example , 't is to recommend to us some or other of the Homiletical Graces of Christianity , those I mean which tend to the sweetning of our Converse one with another : And therefore the Word was made Flesh , and dwelt among us , that he might teach us how to dwell together in Unity . We must walk in love , as Christ loved us , Eph. 5. 2. Forgive , as Christ forgave us , Col. 3. 13. Please one another , for Christ pleased not himself , Rom. 15. 2 , 3. Be Charitable to the poor , for we know the Grace of our Lord Iesus , 2 Cor. 8. 9. Wash one anothers feet , i. e. stoop to the meanest Offices of Love , for Christ did so , John 13. 14. Mat. 20. 27 , 28. Doing all with lowliness of Mind , for it is the same Mind that was in Christ Iesus , Phil. 2. 3 , 5. and many other the like : But above all our Lord Jesus was an Example of Meekness . Moses had this Grace as a Servant , but Christ as a Son , he was anointed with it above measure . He is therefore call'd the Lamb of God , for his Meekness , and Patience , and Inoffensiveness , and even in his Exaltation , he retains the same Character . One of the Elders told Iohn , ( Rev. 5. 5. ) That the Lion of the Tribe of Judah would open the Sealed Book ; And I beheld ( saith Iohn , v. 6. ) and lo a Lamb. He that was a Lion for Strength and Courage , was a Lamb for Mildness and Gentleness : And if a Lion , yet the Lion of the Tribe of Iudah , which the dying Patriarch describes to be a Lion gone up from the Prey , and that is stooped down , and couched , not to be roused up , Gen. 49. 9. which speaks the Quietness and Repose even of this Lion . If Christ be a Lion , he is a Lion resting , the Devil is a Lion roaring , ( 1 Pet. 5. 8. ) But the Adorations given to Christ by the Heavenly Hosts speak of him as the Lamb , Rev. 5. 8 , 12 , 13. Blessing and Glory — to him that sis upon the Throne ; they do not say , and to the Lion of the Tribe of Iudah , but to the Lamb ; tho' he hath a Name given him above every Name , yet he will be known by that Name , which speaks his Meekness , as if this were to be his Name for ever , and this his Memorial to all Generations : As he that rides upon the Heavens , by his Name Iah , is the Father of the Fatherless , and the Iudge of the Widows , The Heathen by mistake , call'd Christ Chrestus , Gracious , and the Christians Chrestiani : So Sueton. vit. Claud. c. 25. Impulsore Chresto . Lactantius takes notice of this , Instit. l. 4. c. 7. So doth Tertullian , Apol. c. 3. and thence calls the Christian Name Nomen Innocuum . Psa. 68. 4 , 5. Some make his Name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to have anallusion to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Kind , and Gentle , and Gracious . Christ rides prosperously , because of Meekness , Psal. 45. 4.

Now 't is the character of all the Saints , that they follow the Lamb , Rev. 14. 4. as a Lamb , they follow him in his Meekness , and are therefore so oft called the Sheep of Christ . This is that part of his Copy which he expresly calls us to write after , Mat. 11. 29. Learn of me , for I am meek and lowly in Heart . If the Master be mild , it ill becomes the Servant to be froward . The Apostle is speaking of Christ's Meekness under his Sufferings , when he saith , That he left us an example , that we should follow his Steps , 1 Pet. 3. 21.

Let us observe particularly the Meekness of our Lord Jesus , both towards his Father , and towards his Friends , and towards his Foes , in each of which he is an Example to us .

1. He was very meek toward God , his Father , chearfully submitting to his whole Will , and standing compleat in it . In his Commanding-will , Lo I come , ( saith he ) I delight to do thy Will , tho' it enjoyn'd him a very hard piece of Service , yet it was his Meat and Drink , Joh. 4. 34. and he always did those things that pleased his Father , Joh. 8. 29. So likewise in his Disposing-will , h● acquiesced from first to last . When he was entring upon that sharp encounter , tho' Sense startled at it , and said Father if it be possible let the Cup pass from me , yet he soon submitted with a great deal of Meek , ness , Not as I will , but as thou wilt , Mat. 26. 39 , 42. Tho' it was a very bitter Cup , yet his Father put it into his Hand , and therefore he drank it without any struggle or reluctance , when it came to the setting to , reasoning himself from that Topick into this Compliance , Iohn 18. 11. The Cup that my Father hath given me , shall I not drink it ? And it comes in there as a reason , why he would not have a Sword drawn in his defence .

2. He was very meek towards his Friends that lov'd and follow'd him . With what remarkable Instances of Mildness , and Gentleness , and Tenderness did he train up his Disciples ; tho' from first to last , he was a Man of Sorrows , and acquainted with Grief , and where the Nature is corrupt , such are apt to be peevish and froward with those about them , yet how meek and calm his carriage was towards them all along , we may see ,

( 1. ) In his bearing with their Weaknesses and Infirmities . After they had been long under the Inspection and Influence of such a Teacher , and had all the Advantages that Men could have for getting acquaintance with the things of God , yet how weak and defective were they in Knowledge , and Gifts , and Graces ? How ignorant and forgetful were they ? How slow of Heart to understand and believe ? And what Blunders did they make ? Dull Scholars it should seem they were , and very bad Proficients . But their Hearts being upright with him , he did not cast them off , nor turn them out of his School , but made the best of them , rectified their Mistakes , instructed them in their Duty , and the Doctrine they were to preach , by Precept upon Precept , and Line upon Line , and taught them as they were able to bear it , as one that considered their Frame , and could have Compassion on the Ignorant , and on them that are out of the way , Heb. 5. 2. As long as he was with them , so long he suffered them , Mark 9. 19. This , as it is a great Encouragement to Christian Learners , so it is a great Example to Christian Teachers .

( 2. ) In his forgiving and passing by their Unkindnesses and Disrespects to himself . He was not extream to mark , no not what they did amiss of this kind . When they murmured at the cost that was bestowed upon him , and call'd it wast , and had indignation at it , he did not resent it as he might have done , nor seem to observe how much what they said , reflected upon him , nor did he condemn them any other way , than by commending the Woman , Mat. 26. 8 , 11. When Peter , and Iames , and Iohn , the first three of his Disciples , were with him in the Garden , and very unseasonably slept , while he was in his Agony praying , so little concern'd did they seem to be for him , and such a grievous slight did they put upon him ; yet observe how meekly he spoke to them , did not give them any hard Language , but , Could ye not watch with me one hour ? And when they had not a word to say for themselves , so inexcusable was their fault , he had something to say for them , and instead of accusing them , he Apologizeth for them , The Spirit indeed is willing , but the Flesh is weak , Mat. 26. 40 , 41. When Peter had denied him , and had cursed and sworn he did not know him , than which ( besides the falshood and perfidiousness of it ) nothing could be more unkind , with what Meekness did he bear it ? It is not said , the Lord turn'd and frown'd upon Peter , tho' he deserv'd to be frown'd into Hell , but the Lord turn'd and looked upon Peter , Luke 22. 61. and that Look recovered him into the way to Heaven ; it was a kind Look , and not an angry one . Some days after when Christ and Peter met in Galilee , and had Dined together in token of Reconciliation , and some Discourse past between them , not a word was said of this matter ; Christ did not upbraid him with his fault , nor chide him for it , nor did there appear any other Fruit of the falling out of these Lovers , but only the renewing of their Love with greater Endearments , Iohn 21. 15 , 16 , 17. which teacheth us to forgive and forget the Unkindnesses of those that ( we are satisfied ) are for the main our true Friends , and if any occasion of Difference happen , to turn it into an occasion of confirming our love to them , as the Apostle expresseth it , 2 Cor. 2. 8.

3. He was very meek towards his Enemies , that hated and persecuted him . The whole Story of his Life is fill'd with instances of invincible Meekness ; while he endur'd the Contradiction of Sinners against himself , which was a constant Jarr , yet he had a perpetual Serenity and Harmony within himself , and was never in the least discomposed by it . When his Preaching and Miracles were cavill'd at and reproached , and he himself represented under the blackest Characters , not only as the Drunkard's Companion , but as the Devil 's Confederate , with what a wonderful calmness did he bear it ? How mildly did he answer , with Reason and Tenderness , when he could have replyed in Thunder and Lightning ? How well satisfied under all such invidious Reflections with this , that Wisdom is however justified of all her Children ? Mat 11. 19. When some of his Disciples would have had Fire from Heaven upon those rude People that refused him Entertainment in their Town , he was so far from complying with the Motion , that he rebuked it , Luke 9. 55. Ye know not what manner of Spirit ye are of . This perswasion cometh not of him that calleth you , Gal. 5. 8. The design of Christ and of his Holy Religion is to shape Men into a mild and merciful Temper , and to make them sensibly tender of the Lives and Comforts even of their worst Enemies . Christianity was intended to revive Humanity , and to make those Men , who had made themselves Beasts . But our Lord Jesus did in a more especial manner evidence his Meekness when he was in his last sufferings , that awful Scene . Tho' he was the most innocent and the most excellent Person that ever was , who by the Doctrine he had preach'd , and the Miracles he had wrought , had richly deserved all the Honours and Respects that the World could pay him , and infinitely more , and tho' the Injuries he received were ingeniously and industriously contrived to the highest degree of Affront and Provocation , yet he bore all with an undisturbed Meekness , and with that Shield quench'd all the fiery Darts , which his malicious Enemies shot at him .

His Meekness towards his Enemies appear'd ,

( 1. ) In what he said to them , not one angry word , in the midst of all the Indignities they offer'd him . When he was reviled , he reviled not again , 1 Pet. 2. 23. When he was buffeted and spit upon , and abused , he took it all patiently ; one would wonder at the gracious words which even then proceeded out of his Mouth , witness that mild reply to him that smote him , Ioh. 18. 23. If I have spoken evil , bear witness of the evil , but i● well , why smitest thou me ?

( 2. ) In what he said to God for them ; Father forgive them , — so giving an Example to his own Rule , Mat. 5. 44. Pray for them which despitefully use you . Though he was then deeply engaged in the most solemn Transaction that ever pass'd between Heaven and Earth ; tho' he had so much to do with God for himself and his Friends , yet he did not forget to put up this Prayer for his Enemies . The mercy he begg'd of God for them , was the greatest Mercy , that which he was then dying to purchase and procure , the pardon of their sins ; not only , Father spare them , or reprieve them , but , Father forgive them ; the Excuse he pleaded for them , was the best their Crime was capable of ; They know not what they do . They did it ignorantly , Acts 3. 27. 1 Cor. 2. 8. 1 Tim. 1. 17.

Now in all these things our Master hath left us an Example . What is the Practice of Religion , but the Imitation of God endeavour'd by us ? And what the Principle of it , but the Image of God renewed in us . We are bid to be followers of God , as dear Children . But this sets the Copy we are to write after , at a mighty distance , for God is in Heaven , and we are upon Earth , and therefore in the Lord Iesus Christ , God incarnate , God in our Nature , the Copy is brought among us , and the transcribing of it , in some measure , appears more practicable : He that hath seen me , ( saith Christ ) hath seen the Father , John 14. 9. and so he that imitates Christ , imitates the Father . The Religion which our Lord Jesus came into the World to establish , being every way so well calculated for the Peace and Order of the World , and being design'd to recover the lapsed Souls of Men from their degenerate State , and to sweeten their Spirits and Temper , and so to befriend humane Society , and to make it some way conformable to the blessed Society above , he not only gave such Precepts as were wonderfully fitted to this great end , but recommended them to the World , by the loveliness and amiableness of his own Example . Are we not called Christians from Christ , whom we call Master and Lord , and shall we not endeavour to accommodate our selves to him ? We profess to rejoyce in him , as our Fore-runner , and shall we not run after him ? To what purpose were we listed under his Banner , but that we might follow him as our Leader ? We have all of us reason to say , that Jesus Christ is very meek , or else we that have provok'd him so much and so often , had been in Hell long ago : We owe it to his Meekness to whom all Judgment is committed , that we have not e're this been carryed away with a swift Destruction , and dealt with according to the desert of our sins , which , if duly considered , one would think should tend greatly to the mollifying of us . The Apostle fetcheth an Argument from that Kindness and Love to us , which we our selves have experienced , who were Foolish and Disobedient , to perswade us to be gentle , and to shew all Meekness , Tit. 3. 2 , 3 , 4. and he beseecheth the Corinthians by the Meekness and Gentleness of Christ , as a thing very winning and of dear and precious account , 2 Cor. 10. 1. Let the same mind therefore be in us , not only which was , but which , as we find to our comfort , still is in Christ Iesus , Phil. 2. 5. That we may not forfeit our Interest in his Meekness , let us tread in the steps of it ; and as ever we hope to be like him in Glory hereafter , let us study to be like him in Grace , in this Grace now . It is a certain Rule , by which we must all be tried shortly , That if any Man hath not the Spirit of Christ , ( that is , if he be not Spirited , in some measure , as Christ was spirited ) he is none of his , Rom. 8. 9. And if we be not own'd as his , we are undone for ever .

SECT. III. Some particular Instances wherein the Exercise of Meekness is in a special manner requir'd .

The Rule is general , we must shew all Meekness ; 't will be of use to observe some special cases to which the Scripture applies this general Rule .

1. We must give Reproofs with Meekness . It is the Apostles Direction , Gal. 6. 1. If a Man be overtaken in a fault , ( i. e. if he be surpriz'd by a Temption and overcome , as the best may be , if God leave them to themselves ) ye which are spiritual , restore such a one in the Spirit of Meekness . By the Spiritual Man , to whom he gives this Rule , he means not Ministers only , as if none were spiritual but they , tho' they perhaps are chiefly intended , because they are , as the Prophet speaks , Isa. 29. 21. Reprovers in the Gate ; i. e. Reprovers by Office , yet doubtless it is a Rule to private Christians ; all that have opportunity must reprove , and all that reprove must do it with Meekness . Ye that are Spiritual , if you would approve your selves so indeed , acted by the Holy Spirit , and minding the things of the Spirit , be careful in this matter . Especially let those that are Christians of the highest Form , that excel in Grace , and Holiness , and the best Gifts , ( such are call'd Spiritual in distinction from the Babes in Christ , 1 Cor. 3. 1. ) Let them look upon themselves as obliged , in a more peculiar manner , to help others ; for where God gives five Talents , he expects the improvement of five ; the strong must bear the infirmities of the weak , Rom. 15. 1. Do you therefore restore such a one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , set him in joynt again . The setting of a dislocated joynt or a broken Bone is for the present painful to the Patient , but it must be done , and it is in order to the making of broken Bones to rejoyce . Now this you must do with the Spirit of Meekness , with all the candor , and gentleness , and convincing Evidences of Love and Kindness that can be . The three Qualifications of a good Surgeon , are very requisite in a Reprover , viz. to have an Eagle's Eye , a Lion's Heart , and a Lady's Hand ; that is , that he be endued with a great deal of Wisdom , and Courage , and Meekness . Tho' sometimes it is needful to reprove with warmth , yet we must never reprove with Wrath , for the Wrath of Man worketh not the Righteousness of God , Jam. 1. 20. There is an observable Difference , but no contradiction betwixt the Directions Paul gives to Timothy , and those he gives to Titus in this matter . To Titus he writes to reprove sharply , Tit. 1. 13. and to rebuke with all Authority , Cap. 2. v. 15. To Timothy he writes not to strive , but to be gentle , 2 Tim. 2. 24. to reprove with all long-suffering , Chap. 4. 2. The Reason of which may be taken either , [ 1. ] From the different Temper of those they had to deal with . Timothy was among the Ephesians , a tractable complaisant People , that would be easily managed , and with them he must always deal gently . Titus was among the Cretians , that were head-strong and rough hewn , and not to be wrought upon , but by sharper methods . Thus in reproving , a difference must be made : Of some we must have compassion , and others save with Fear , but never with Anger , plucking them out of the fire , Iude , ver . 23. Or , [ 2. ] The Reason may be taken ( as Gregory , one of the Antients , assigneth it ) from the different Temper of Timothy and Titus . Titus was a Man of a very soft and mild Temper , and he had need of a Spur to quicken him to a needful Acrimony in his Reproofs ; but Timothy was a Man of a more warm and sanguine Temper , and he had need of a Bridle to keep him from an intemperate heat in his Reproofs ; and then it teacheth us , that those who are naturally keen and fervent , should double their Guard upon their own Spirits , when they are reproving , that they may do it with all Meekness . Christ's Ministers must be careful while they display God's Wrath , to conceal their own , & be very jealous over themselves , lest sinful Anger shelter it self under the Cloke of Zeal against sin . When Reproving ( whoever be the Reprover ) degenerates into Railing and Reviling , and Opprobrious Language , how can we expect the desir'd success ? It may provoke to Contention and every evil Work ; but it will never provoke to Love , and to good Works . The work of Heaven is not likely to be done by a Tongue set on fire of Hell . Hath Christ need of mad Men ? or will you talk deceitfully and passionately for him ? A Potion given too hot s●●lds the Patient , and doth more hurt than good , and so many a Reproof , good for the matter of it , hath been spoiled by an irregular Management . Meekness hides the Lancet , gilds the Pill , and makes it passable ; dips the Nail in Oil , and then it drives the better . Twice we find Ionathan reproving his Father , for his rage against David ; once he did it with Meekness , and it sped well , 1 Sam. 19. 4 , 5. Let not the King sin against his Servant , [ against David , ] and 't is said , v. 6. Saul hearkned to him . But another time his Spirit was provok'd , and he did it in a heat , Cap. 20. 32. Wherefore shall he be slain ? and the issue of it was ill . Saul was not only impatient of the Reproof , but enraged at the Reprover , and cast a Iavelin at him , v. 33. Reproofs are then likely to answer the intention , when they manifestly evidence the good will of the Reprover , and are made up of soft Words and hard Arguments . This is to restore with the Spirit of Meekness , and there 's a good reason added , considering thy self ; ille hodie , ego ●ras ; those who think they stand fast , know not how soon they may be shaken and overthrown , and therefore we must treat those that are overtaken in a fault , with the same tenderness and compassion that we would wish to find , if it were our own case .

2. We must receive Reproofs with Meekness . If we do that which deserves Rebuke , and we meet with those that are so just and kind to give it us , we must be quiet under it , not quarrelling with the Reprover , nor objecting against the Reproof , nor fretting that we are touch'd in a sore place , but submit to it , and laying our Souls under the Conviction of it . Neque ulli patientius reprehendu●●●r , quàm qui maxime laudari merentur . Plin. If Reproofs be Physick , it becomes us to be Patient . Let the Righteous smite me , it shall be a Kindness , and an excellent Oil , healing to the wounds of Sin , and making the face to shine ; and let us never reckon that it breaks the Head , if it do but help to break the Heart , Psa. 141. 5. Meekness suf●ers the word of Admonition , and takes it patiently and thankfully , not only from the hand of God that sends it , but from the hand of our Friend that brings it . We must not be like the Reprobate Sodomites , Gen. 19. 9. or that pert Hebrew , Exod. 2. 14. that flew in the Face of their Reprovers , ( tho' really they were the best Friends they had ) with , Who made thee a Iudge ? but like David , who , when Abigail so prudently scotch'd the Wheels of his Passion , not only bless'd God that sent her , and blessed her Advice , but blessed her , 1 Sam. 25. 32 , 33. and v. 35. not only hearkned to her Voice , but accepted her Person . Tho perhaps the Reprover supposeth the fault greater than really it was , and though the Reproof be not given with all the Prudence in the World , yet Meekness will teach us to accept it quietly , and to make the best use we can of it ; nay , if indeed we be altogether innocent of that which we are reproved for , yet the Meekness of Wisdom would teach us to apply the Reproof to some other fault , which our own Consciences convict us of : We would not quarrel with a real intended Kindness , tho' not done with Ceremony , & tho' in some circumstances mistaken or misplac'd .

You that are in Inferior Relations , Children , Servants , Scholars , must with all Meekness and Submission receive the Reproofs of your Parents , Masters and Teachers : Their Age supposeth them to have more Understanding than you ; however , their Place gives them an Authority over you , to which you are to pay a Deference , and in which you are to acquiesce , else farewel all Order and Peace in Societies . The Angel rebuked Hagar for flying from her Mistriss , tho' she dealt hardly with her , and obliged her to return and submit her self under her hands , Gen. 16. 6 , 9. If the Spirit of any Ruler rise up against thee , and thou be chidden for a Fault , leave not thy Place , as an Inferior , for yielding pacifies great offences done , and prevents the like , Eccl. 10. 4. If thou hast thought evil , lay thy hand upon thy Mouth , to keep that evil thought from breaking out in any undue and unbecoming Language , Pro. 30. 32. Reproofs are then likely to do us good , when we meekly submit to them ; then are they as an Ear-ring of Gold , and an Ornament of fine Gold , when an obedient Ear is given to a wise Reprover , Pro. 25. v. 12. Nay , even Superiors are to receive Reproofs from their Inferiors with Meekness , as they would any other Token of Kindness and Good-will . Naaman when he turn'd away from the Prophet in a rage , yet hearkned to the Reproof which his own Servants gave him , and was over-rul'd by the Reason of it , 2 Kin. 5. 11 , 13 , 14. which was no more a disparagement to him , than it was to receive Instruction from his Wife's Maid , to whom to go ●or a cure of his Leprosie , v. 2 , 3. Meekness teacheth us , when a just Reproof is given , to regard not so much who speaks , as what is spoken .

3. We must instruct Gain-sayers with Meekness , 2 Tim. 2. 24 , 25. It is there prescrib'd to Ministers , that they must not 〈◊〉 , but be gentle to all Men , in Meekness instructing those that oppose themselves . They serve the Prince of Peace , they preach the Gospel of Peace , they are the Ambassadors of Peace , and therefore must be sure to keep the Peace . The Apostles , those prime Ministers of State in Christ's Kingdom , were not Military Men or Men of strife and noise , but Fishermen that follow their Employment with quietness and silence . 'T is highly necessary that the Guides of the Church be strict Governours of their own Passions . Learn of me ( saith Christ ) for I am meek and lowly , and therefore fit to teach you , Mat. 11. 29. We must contend earnestly , but not angrily and passionately , no not for the ●●ith once delivered to the Saints , Iude , v. 3. when we have never so great an assurance , that it is the cause of Truth we are pleading , yet we must so manage our Defence of it , against those who gainsay , as to make it appear , that it is not the Confusion of the Erroneous , but the Confutation of the Error that we intend . This Meekness would teach us not to prejudge a Cause , nor to condemn an Adversary unheard , but calmly to state matters in difference , as knowing that a Truth well open'd , is half confirm'd . It would teach us not to aggravate matters in dispute , nor to father upon an Adversary all the absurd Consequences which we think may be inferr'd from his Opinion : It would teach us to judge charitably of those that differ from us , and to forbear all personal Reflections in arguing with them . God's Cause needs not the Patronage of our sinful Heats and Passions , which not only shatter the Peace , but often give● a mighty shock even to the Truth it self , we plead for . Meekness would prevent and cure that Bigotry , which hath been so long the Bane of the Church , and contribute a great deal towards the Advancement of that happy State , in which , notwithstanding little Differences of Apprehension and Opinion , the Lord shall be one , and his Name one . Publick Reformations are carry'd on with most Credit and Comfort , and are most likely to settle upon lasting Foundations , when Meekness sits at the Stern , and guides the Motions of them . When Christ was purging the Temple , tho' he was therein acted by a Zeal for God's House that even eat him up , yet he did it with Meekness and Prudence , which appear'd in this instance , that when he drove out the Sheep and Oxen , which would easily be caught again , he said to them that sold Doves , Take these things hence , Joh. 2. 16. He did not let loose the Doves , and send them flying , for that would have been to the loss and prejudice of the Owners . Angry , noisie , bitter Arguings , ill become the Asserters of that Truth , which is great and will prevail , without all that adoe . It was a very froward and perverse Generation that our Lord Jesus lived in , and yet it is said , Mat. 12. 19. He shall not strive , nor cry , neither shall any Man hear his Voice in the Street , tho' he could have broke them as easily as a bruised Reed , and extinguish'd them as soon as one could quench the wiek of a Candle newly lighted , yet he will not do it , till the day comes when he shall bring forth Iudgment unto Victory . Moses dealt with a very obstinate and stiff-neck'd People , And yet my Doctrine ( saith he ) shall drop as the Dew , and distil as the small Rain , Deut. 32. 2. 'T was not the Wind , nor the Earthquake , nor the Fire that brought Elijah into Temper , ( for the Lord was not in them ) but the still small Voice did it , when he heard that , he wrap'd his Face in his Mantle , 1 Kin. 19. 11 , 12 , 13. In dealing with Gain-sayers , a Spirit of Meekness will teach us to consider their Temper , Education , Custom , the Power of Prejudice they Labour under , the Influence of others upon them , and to make Allowances accordingly , and not to call ( as passionate Contenders are apt to do ) every false Step , an Apostacy , every Errour and Mistake , nay , every Misconstrued Misplaced Word , a Heresie , and every Misdemeanor , no less than Treason and Rebelion ; Methods of Proceeding , more likely to irritate and harden , than to convince and reduce Gain-sayers . I have heard it observed long since , That the Scourge of the Tongue hath driven many out of the Temple , but never drove any into it .

4. We must make Profession of the Hope that is in us , with Meekness . 1 Pet. 3. 15. Be ready always to give Answer , ( to make your Defence or Apology , so the word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) whether judicially or extrajudicially , as there is occasion , to every Man that ( soberly , not scoffingly and in derision ) asks you a Reason , or an Account of the hope that is in you , i. e. of the Religion you profess , which you hope to be saved by , with Meekness and Fear . Observe , it is very well consistent with Christian Quietness , to appear in the Defence of Truth , and to avow our Christian Profession , when at any time we are duly call'd to it . That is not Meekness , but base Cowardise that tamely betrays , and delivers up any of Christ's Truths or Institutions , by silence , as if we were ashamed or afraid to confess our Master . But the Office of Meekness at such a time is to direct us how , and in what manner to bear our Testimony , not with Pride and Passion , but with Humility and Mildness . Those that would successfuly confess the Truth , must first learn to deny themselves ; And we must give an account of our Hope , with a Holy Fear of missing it in such a Critical Juncture . When we give a Reason for our Religion , we must not boast of our selves , or of our own Attainments , nor reflect Contempt and Wrath upon our Persecutors , but remember that the present Truth , ( so 't is call'd , 2 Pet. 1. 12 ) the Truth which is now to be asserted , is the same with the Word of Christ's Patience , Rev. 3. 10. i. e. the word which must be patiently suffered for , according to the Example of him , who with invincible Meekness , ( before Pontius Pilate ) witnessed a good Confession , 1 Tim. 6. 13. A great Abasement and Diffidence of our selves may very well consist with a firm Assurance of the Truth , and a profound Veneration for it .

In lesser things , wherein wise and good Men are not all of a mind , Meekness teaches us not to be too confident that we are in the right , nor to censure and condemn those that differ us , as if we were the People , and Wisdom should die with us , but quietly to walk according to the Light that God hath given us , and charitably to believe that others do so too , waiting till God shall reveal either this to them , ( Phil. 3. 15. ) or that to us . Let it in such cases suffice to vindicate our selves , which every Man hath a right to do , without a Magisterial Sentencing of others ; why should we be many Masters , when we are all Offenders , ( Iam. 3. 1 , 2. ) and the Bar is our place , not the Bench ? Meekness will likewise teach us to manage a singular opinion , wherein we differ from others , with all possible deference to them , and suspicion of our selves , not resenting it as an Affront to be Contradicted , but taking it as a Kindness to be better inform'd . Nor must we be angry that our Hope is enquir'd into , even such a trial of it , if we approve our selves well in it , may be sound to Praise , and Honour , and Glory , to which our Meekness will very much contribute , as it puts a lustre upon , and a convincing Power into the Testimony we bear ▪ we then walk worthy of the vocation wherewith we are called , when we walk in all lowliness and meekness , Eph. 4. 1 , 2.

5. We must bear Reproaches with Meekness . Reproach is a branch of that Persecution which all that will live godly in Christ Iesus , must count upon ; and we must submit to it , behaving our selves quietly , and with a due decorum , not only when Princes sit and speak against us , but even when the Abjects gather themselves together against us , and we become the Song of the Drunkards . Sometimes we find it easier to keep calm in a solemn and expected Engagement , than in a sudden Skirmish , or a hastly Rencounter , and therefore even against those slight Attacks , it is requisite that Meekness be set upon the Guard . If we be nick-named , and slandered , and have all manner of Evil said against us falsly , our Rule is , Not to be disturbed at it , nor to render Railing for Railing , 1 Pet. 3. 9. but tho' we may , as we have opportunity , with Meekness deny the Charge , as Hannab did when Eli overhastily censur'd her for a Drunkard ; No , my Lord , I have drank neither Wine nor strong Drink , 1 Sam. 1. 15. Yet when that is done , we must without meditating any Revenge , quietly commit our Cause to God , who will sooner or later , clear up our Innocency as the Light , which is promised , Psal. 37. 5 , 6. and therefore fret not thy self , but wait patiently , v. 7. cease from Anger , and forsake Wrath , v. 8. Mr. Dod was wont to charm his Friends into silence under Reproaches , with this , That if a Dog bark at a Sheep , the Sheep will not bark at the Dog again . We do but gratifie our great Adversary , and do his Work for him , when we suffer the Peace and Serenity of our Minds to be broken in upon , by the Reproaches of the World : For me to disquiet my self , and put my self into a Passion , because another abuseth me , is as if I should scratch up the Skin of my Face , to fetch off the Dirt which my Adversary throws in it . When reproaches provokes our Passions , which put us upon rendring Bitterness for Bitterness , we thereby lose the Comfort , and forfeit the Honour and Reward , which the Divine Promise hath annexed to the Reproach of Christ , and shall we suffer so many things in vain ? We likewise thereby give occasion to those who had spoken evil of us falsly , to speak evil of us truly ; and perhaps our Religion suffers more by our Impatience under the Reproach , than by the Reproach it self . What have we the Law , and Pattern , and Promise of Christ for , but to calm our Spirits under Reproaches for well doing ? Truly those can bear but a little for Christ , that cannot bear a hard or a foul word for him . If we either faint , or fret in such a Day of Adversity , 't is a sign our Strength is small indeed . May it not satisfie us , that by our Meekness and Quietness under Reproaches , we engage God for us , who hath promised , that he will with Righteousness judge the Poor , the poor in Spirit , and will reprove with equity for the meck of the Earth , Isa. 11. v. 4. He that hath bid us to open our Mouths for the Dumb , Pro. 31. 8. will not himself be silent , Psa. 12. 5. And shall we not learn at last , instead of ●retting and being exceeding Angry , to rejoyce and to be exceeding glad , Mat. 5. 11 , 12. when we suffer thus for Righteousness sake ? May we not put such Reproaches as Pearls , in our Crown , and be assured that they will pass well in the Account another day , when there will be an advantagious Resurrection of Names , as well as Bodies , in the prospect of which , we have reason to rejoyce , That we are counted worthy to suffer shame for his Name , Dominus ipse matedictus est , & tamen solus est benedictus Tertul. de Pattent . cap. 8. Acts 5. 4● . That we are honour'd to be dishonour'd for him , who for our sakes endured the Cross , and despised the shame . 'T is one of the Laws of Meekness , Spernere se sperni ; to despise being despised .

SECT. IV. Some good Principles or Considerations , which tend to make us meek and quiet .

In order to the well governing of the Soul , the Judgment must be furnished with proper Dictates , else it will never be able to keep the Peace in the Affections : The Motions of the Soul are then likely to be even , and regular , and constant , when we have fix'd to our selves good Principles , which we are govern'd by , and act under the influence of . There are some carnal corrupt Principles , which angry froward People are guided by ; such as these , That the forgiving one Injury invites another , Veterem ferendo injuriam , invitas novam . P. 〈◊〉 . whereas it often qualifies an Adversary ; or if otherwise , the forgiving of one Offence , will enable us to bear the next the more easily . And that we must have satisfaction given us for every wrong done us , whereas if we have not Satisfaction for it , yet if it be not our own Fault , we may have Satisfaction under it , and that 's as good . And , That there 's no living in the World without buffing , and hectoring , and frightning People ; Oderint dum metuant ; whereas to live continually in that Element , is to live in a Hell upon Earth ; mutual Indignation and mutual Fear perhaps contributing to the Torment of Devils and damned Spirits : But , in opposition to these and the like ill Principles , shall we treasure up these few good Truths , chosen out of many which might be mentioned proper for this purpose , and make use of them , as there is occasion ?

1. That he hath the sweetest and surest Peace , who is the most Master of his own Passions . The comfort that a Man hath in governing himself , is much greater than he could have in having People to serve him , and Nations to bow down to him . It is certain the worst Enemies we have , if ever they break loose and get head , are in our own Bosoms . Enemies without threaten only the evil of pain ; they can but kill the Body , and no great hurt in that to a Child of God , if they do not provoke the Enemies within , our own irregular Passions , which if they be not kept under , plunge us in the evil of sin , and that 's the much greater evil . An Invasion from Abroad doth not so much disturb the Peace of a Kingdom , as an Insurrection at Home doth ; and therefore it concerns us to double our Guard , where our danger is greatest , and above all keepings , to keep our Hearts , that no Passion be allowed to stir without a good reason to be given for it , and a good use to be made of it ; and then if we be troubled on every side , yet not distressed , perplexed , yet not in despair , 2 Cor. 4. 8 , 9. Offended by our Fellow-Servants , but not offending our Master ; reproached by our Neighbours but not by our own Consciences ; this is like Zion's Peace , Peace within the Walls , Psa. 122. 7. We have need to pray as one did , Liberame à malo isto homine , meipso ; Lord deliver me from that ill Man , mine own self , and then I am safe enough . The Lusts that war in our Members , Jam. 4. 1. are the Enemies that war against our Souls , 1 Pet. 2. 11. If this War be brought to a good issue , and those Enemies supprest , whatever other Disturbances are given , Peace is in the Soul with Grace and Mercy from God , and from the Lord Iesus . Nehemiah was aware of this , as the design of his Enemies , when they hired a pretended Prophet to give an Alarm , and to advise him meanly to shift for himself , it was ( saith he ) Neh. 6. 13. That I should be afraid and do so , and sin . Whatever we lose , we shall not lose our Peace , if we do but keep our Integrity ; therefore instead of being solicitous to subdue our Enemies that lay Siege to us , let us double our watch against the Traitors within the Garrison , from whom especially our danger is ; since we cannot prevent the shooting of the fiery Darts , let us have our Shield ready , wherewith to quench them . If we would not hurt our selves , blessed be God no Enemy in the World can hurt us . Let us but keep the Peace within , by the governing of our own Passions , and then whatever assaults may be made upon us , we may therein , with the Daughter of Zion , despise them , and laugh them to scorn , and shake our Head at them , [ allud . ] Isa. 37. 22. Let us believe , that in hurrying and disquieting times , our strength is to sit still , in a holy Quietness and Composure of Mind ; This is the rest , wherewith you may cause the weary to rest ; and this is the refreshing , and it is enough , Isa. 28. 12.

2. That in many things we all offend . This truth we have , Iames 3. 2. and it comes in as a reason why we must not be many Masters , v. 1. It would help to subdue and moderate our Anger , at the Offences of others , if we would but consider ,

[ 1. ] That it is incident to humane Nature to offend . While we are in this World , we must not expect to converse with Angels , or the Spirits of just Men made perfect ; no , we are oblig'd to a Communication with Creatures that are foolish and corrupt , peevish and provoking , and who are all subject to like Passions ; such as these we must live among , else must we needs go out of the World . And have we not reason then to count upon something or other , uneasie an displeasing in all Relations and Conversations . The best Men have their roughnesses and unevennesses in this imperfect state ; those that are savingly enlightned , yet knowing but in part , have their blind side ; the Harmony , even of the Communion of Saints , will sometimes be disturbed with jarring strings ; why then should we be surpriz'd into Passion and Disquiet , when that which gives us the Disturbance , is no more than what we look'd for ? Instead of being angry , we should think with our selves , thus ; Alas ! what could I expect but Provocation , from corrupt and fallen Man ? Among such foolish Creatures as we are , it must needs be , that Offences will come ; and why should not I have my share of those Offences ? The God of Heaven gives this as a reason of his Patience towards a provoking World , that it is in their Nature to be provoking , Gen. 8. 21. I will not again curse the Ground any more for Man's sake , for the imagination of Man's Heart is evil ●r●m his Youth , and therefore better is not to be expected from him . And upon this inducement he had compassion on Israel , Psal. 78. 39. For he remembred that they were but Flesh ; not only frail Creatures , but sinful , and bent to backslide . Do Men gather Grapes of Thorns ? I knew that thou wouldst deal treacherously , for thou wast called a Transgressor from the Womb , Isa. 48. 8. And should not we , much more , be qualified by the same consideration ? If thou seest the violent perverting of Iudgment and Iustice in a Province , remember what a provoking Creature sinful Man is , and then thou wilt not marvel at the matter , Eccl. 5. 8. The consideration of the common Infirmity and Corruption of Mankind , should be made use of , not to excuse our own Faults to our selves , which doth take off the edge of our Repentance , and is the poor Subterfuge of a deceived Heart ; but to excuse the faults of others , and so take off the edge of our Passion and Displeasure , and preserve the Meekness and Quietness of our Spirits .

[ 2. ] That it is incident to our selves among the rest to offend . The Apostle there puts himself into the number , We all offend . We offend God ; if we say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chrys. we do not , we deceive our selves , and yet he bears with us from day to day , and is not extream to mark what we do amiss ; tho' our Debts to him are Talents , our Brethren's to us but Pence . Think then , if God should be as angry with me for every Provocation , as I am with those about me , what would become of me ? They are carless in their observance , and perhaps wilful in their offence , and am not I so to God ? yea , am not I a thousand times worse ? Iob qualified himself with this , when his Servants were provoking , and he was tempted to be harsh with them , What then shall I do , when God riseth up ? and when he visiteth , what shall I answer him ? Job 31. 13 , 14.

And are we not apt enough likewise , to offend our Brethren ? 〈…〉 Either we have offended or may offend ; so that we have need that others should bear with us , & why then should not we bear with them ? Hanc veni●m petimusque damusque vicissim . Our Rule is , What we would that Men should do to us , when we offend them , the same we should do to them , when they offend us , for this is the Law and the Prophets , Mat. 7. 12. * * 〈…〉 Solomon appeals to our own Consciences herein , Eccl. 7. 22. For oftentimes also thine own Heart ( which is instead of a thousand Witnesses ) knoweth that thou thy self likewise hath cursed others . The penitent remembrance of that former guilt , would greatly help to curb the passionate Resentment of the present Trouble . When the undutiful Rebellious Son ( in a Story that I once read ) drag'd his Father by the Hair of the Head to the House-door , it qualified the Anger of the old Man , to remember , that just so far he had drag'd his Father ; as it seems to have silenced Adonibezek , that he was now treated no otherwise , than he had formerly treated others , Iudg. 1. 7.

3. That Men are God's Hand : So it is said , Psal. 17. 14. From Men which are thy Hand , O Lord , or rather , Tools , in thy Hand , so v. 13. which are thy Sword . We must abide by this Principle , that whatever it is that crosseth us , or is displeasing to us , at any time , God hath an over-ruling hand in it . David was govern'd by this Principle , when he bore Shimei's spiteful Reproaches , with such an invincible Patience , So let him curse , because the Lord hath said unto him , Curse David , 2 Sam. 16. 10. and v. 11. Let him alone , for the Lord hath bidden him . This consideration will not only silence our Murmurings against God , [ the Author ] but all our Quarrellings with Men , [ the Instruments of our Trouble and Vexation . Men's Reproaches are God's Rebukes , and whoever he be that affronts me , I must see and say , that therein my Father corrects me . This quieted the Spirit of Iob , in reference to the Injuries of the Caldeans and Sabeans , though he dwelt as a King in the Army , chap. 29. 25. and his Power and Interest seem to have been unstain'd , when those Rapparees first made that inroad upon him , and so he could not but see his help in the Gate , yet we find him not meditating any Revenge , but charming the Disturbances of his own Soul , with the consideration of God's Sovereign disposal , overlooking all the Instruments of his Trouble , thoughts of which would but have mingled Anger ( the more disquieting Passion ) with his Sorrow ; this therefore sufficeth to still the storm , The Lord gave , and the Lord hath taken away , Blessed be the name of the Lord , chap. 1. 21. When his Brethren stood aloof from him , his Kindred and his Friends looked scornfully upon him , as an Alien , and instead of Oil pour'd Vinegar into his Wounds , so that his Eye continued in their Provocation , yet even in that part of his Trouble he owns the hand of God , Chap. 19. 13. He hath put my Brethren far from me . It is a very quieting Truth , ( the Lord help us to mix Faith with it ) That every Creature is that to us , and no more , that God makes it to be ; and that while many seek the Ruler's Favour , and more perhaps fear the Ruler's Displeasure , Every Man's Iudgment proceedeth from the Lord . Would we but more closely observe , and readily own the Hand of God , in that which disquiets and provokes us , surely , though we regarded not Man , yet if we had any fear of God before our Eyes , that would reconcile us better to it , and suppress all intemperate and undue Resentments . In snarling at the Stone , we reflect upon the Hand that throws it , and lay our selves under the Woe pronounced against him , that strivos with his Maker , Isa. 45. 9. We know it is interpreted , a taking up Arms against the King , if we take up Arms against any that are commissioned by him .

4. That there is no Provocation given us at any time , but , if it be skilfully and graciously improved , there is good to be gotten by it . If we have but that Wisdom of the Prudent , which is to understand his way , and all the Advantages and Opportunities of it , doubtless we may , quite contrary to the intention of those that trespass against us , gain some spiritual , that is , some real Benefit to our Souls , by the Injuries and Offences that are done to us , for even these are made to work together for good to them that love God . This is a Holy and a Happy way of opposing our Adversaries , and resisting evil . 'T is an ill Weed indeed out of which the Spiritual Bee cannot extract something profitable , and for it's purpose . Whatever Lion roars against us , let us but go in the Strength and Spirit of the Lord , as Samson did , and we may not only rend it as a Kid , so that it shall do us no real harm , but we may withal get Meat out of the Eater , and Sweetness out of the Strong . As it turns to the unspeakable Prejudice of many that they look upon Reproofs as Reproaches , and treat them accordingly with Anger and Displeasure ; so it would turn to our unspeakable Advantage , if we could but learn to call Reproaches Reproofs , and make use of them as such , for our Conviction and Humiliation ; and thus the Reproach of Christ , may become true Riches to us , and greater than the Treasures of Aegypt .

We are told of an Imposthume that was cured with the thrust of an Enemies Sword , and of one that was happily converted from Drunkenness , by being called , in Reproach , a Tipler . It is very possible we may be inlightned , or humbled , or reformed , may be brought nearer to God , or weaned from the World , may be furnished with matter for Repentance , or Prayer , or Praise , by the Injuries that are done us , and may be much furthered in our way to Heaven , by that which was intended for an Affront or Provocation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epict. Enc● c. 10. This Principle would put another Aspect upon Injuries , and Unkindnesses , and would quite alter the Property of them , and teach us to call them by another Name : Whatever the Subordinate Instrument intended , it is likely he meant not so , neither did his Heart think so , Isa. 10. 7. but God desig●ed it as other our Afflictions , to yield the peaceable Fruit of Righteousness ; so that instead of being angry at the Man that meant us ill , we should rather be thankful to the God , that intended us good , and study to answer his Intention . This kept Ioseph in that good Temper towards his Brethren , tho' he had occasion enough to quarrel with them , Gen. 50. 20. You thought evil against me , but God meant it unto good . This satisfied Paul , in reference to the Thorn in the Flesh , i. e. the Calumnies and Oppositions of the false Apostles , which touch'd him more sensibly than all the Efforts of persecuting Rage ; that it was intended to hide Pride from him , lest he should be exalted above measure , with the abundance of Revelations , 2 Cor. 12. 7. and there seems to be an instance of that good effect it had upon him , immediately upon the mention of it , for within a few Lines after he lets fall that humble word , verse 11. I am nothing . We should be apt to think too highly of our selves , and too kindly of the World , if we did not meet with some Injuries and Contempts , by which we are taught to cease from Man . Did we but more carefully study the Improvement of an Injury , we should not be so apt to desire the Revenge of it .

5. That what is said and done in haste , is likely to be matter for a deliberate Repentance . We find David often remembring with regret , what he said in his haste , particularly one angry word he had said in the day of his Distress and Trouble , which seem'd to reflect upon Samuel , and indeed upon all that had given him any Encouragement to hope for the Kingdom , Psal. 116. 11. I said in my haste , All Men are Liars ; and this hasty word , was a grief to him long after . He that hasteth with his Feet sinneth , Prov. 19. 2. When a Man is transported by Passion , into any Indecency , we commonly qualifie it with this , that he is a little hasty , as if there were no harm in that , but we see there is harm in it ; he that is in haste may contract much guilt in a little time . What we say or do unadvisedly when we are hot , we must unsay and undoe again when we are cool , or do worse . Now who would wilfully do that , which sooner or later he must repent of ? A Heathen that was tempted to a chargeable Sin , could resist the Temptation with this consideration , That he would not buy Repentance so dear . Is Repentance such a pleasant Work that we should so industriously treasure up unto our selves wrath against the day of wrath , either the day of God's Wrath against us , or our own against our selves . You little think what a Torrent of Self-affliction you let in when you let the Reins loose to an immoderate ungovern'd Passion . You are angry at others , and reproach them , and call them hard Names , and are ready to abhor them , and to revenge your selves upon them , and your corrupt Nature takes a strange kind of Pleasure in this . But do you know that all this will at last rebound in your own Faces , and return into your own Bosoms ? Either here or in a worse Place , you must repent of all this , that is , you must turn all these Passions upon your selves , you must be angry at your selves , and reproach your selves , and call your selves Fools , and abhor your selves , and smite upon your own Breasts ; nay , and if God give you Grace , take a Holy Revenge upon your selves ( which is reckoned among the Products of godly sorrow , 2 Cor. 7. 11. ) and what can be more uneasie than all this ? You take a mighty Liberty in chiding those that you have under your Power , and giving them very ill-favoured Language , because you know they dare not chide you again ; but dare not your own Hearts smite you , and your Consciences chide you ? And is it not easier to bear the Chidings of any Man in the World , ( which may either be avoided , or answered , or slighted ) than to bear the Reproaches of our own Consciences , which , as we cannot get out of the hearing of , so we cannot make a light matter of ; for when Conscience is awake it will be heard , and will tell us home , wherein we are verily guilty concerning , our Brother , Gen. 42. 21. Let this Thought therefore quiet our Spirits , when they begin to be tumultuous , that hereby we shall but make work for Repentance ; whereas , on the contrary , as Abigail suggested to David , 1 Sam. 25. 30 , 31. The bearing and forgiving of an Injury , will be no trouble or grief of Mind afterwards . Let Wisdom and Grace therefore do that which Time will do however , cool our Heat , and take off the Edge of our Resentment .

6. That that is truly best for us which is most pleasing and acceptable to God , and that a meek and quiet Spirit is so . No Principle hath such a commanding influence upon the Soul , as that which hath a regard to God , and wherein we approve our selves to him . It was a good hint which the Woman of Tekoah gave to David , when she was sueing for a Merciful Sentence , 2 Sam. 14. 11. I pray thee , let the King remember the Lord thy God : — Nor could any thought be more mollifying than that . Remember how gracious , and merciful , and patient God is , how slow to anger , how ready to forgive , and how well pleased he is to see his People like him : Remember the Eye of thy God upon thee , the Love of thy God towards thee , and the Glory of thy God set before thee . Remember how much it is thy concern to be accepted of God , and to walk worthy of thy relation to him , unto all well-pleasing , and how much Meekness and Quietness of Spirit , doth contribute to this , as it is consonant to that excellent Religion which our Lord Jesus hath establish'd , and as it renders the Heart a fit Habitation for the blessed Spirit , This is good and acceptable in the sight of God our Saviour , to lead quiet and peaceable Lives , 1 Tim. 2. 2 , 3. It is a good evidence of our Reconciliation to God , if we be cordially reconciled to every cross Providence , which necessarily includes a meek Behaviour towards those who are any way Instrumental in the Cross. Very excellently doth St. Austin express it ( in Psal. 122. ) Quis placet Deo ? cui Deus placuerit . Those please God that are pleased with him , and with all he doth , whether immediately by his own hand , or mediately by the Agency of provoking injurious Men. This is standing compleat in all the Will of God , not only his commanding , but his disposing Will , saying it , without Reluctancy , The Will of the Lord be done . — He that acts from an Honest Principle of Respect to God , and sincerely desires to stand right in his Favour , cannot but be in some measure adorn'd with that meek and quiet Spirit , which he knows to be in the sight of God of great price .

Such as these are softning Principles , and as many as walk according to these Rules , Peace shall be upon them , and Mercy , and no doubt it shall be upon the Israel of God .

SECT. V. Some Rules of Direction .

The Laws of our Holy Religion are so far from clashing and interfering , that one Christian Duty doth very much further and promote another ; the Fruits of the Spirit , are like Links in a Chain , one draws on another ; it is so in this ; many other Graces contribute to the Ornament of a Meek and Quiet Spirit .

You see how desirable the Attainment is , will you therefore , through desire , separate your selves to the pursuit of it , and seek and intermeddle with all Wisdom , Pro. 18. 1. and all little enough , that you may reach to the Meekness of Wisdom .

1. Sit loose to the World , and to every thing in it . The more the World is crucified to us , the more our corrupt Passions will be crucified in us . If we would keep calm and quiet , we must by Faith live above the stormy Region . It is certain , those that have any thing , or have any thing to do in the World , cannot but meet with that every day from those with whom they deal , which will cross and provoke them ; and if the Affections be set upon these things , and we be fill'd with a prevailing Concern about them , as the principal Things , those Crosses must needs pierce to the quick , and enflame the Soul , and that which toucheth us in these things , toucheth us in the Apple of our Eye . If the Appetites be carryed out inordinately towards those things that are pleasing to Sense , the Passions will be to the very same degree , carry'd out against those that are displeasing . And therefore ( Christians ) whatever you have of the World in your Hands , be it more or less , as you tender the Peace as well as the Purity of your Souls , keep it out of your Hearts , and evermore let out your Affections towards your Possessions , Enjoyments , and Delights in the World with a due Consideration of the Disappointment and Provocation , which probably you will meet with in them , and let that restrain and give check to their Inordinacy .

It is the excellent Advice of Epictetus , whatever we take a pleasure in , to consider the Nature of the thing , and to proportion our complacency accordingly : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If thou art in love with a China-Cup , or a Venice-Glass , love it as a piece of brittle Ware , and then the breaking of it will be no great Offence , nor put thee into any disturbing Passion , for it is but what thou didst expect . Those that Idolize any thing in this World , will be greatly discomposed , if they be cross'd in it . The Money which Micha's Mother had , was her God , ( it is Bishop Hall's Note ) before it had the shape either of a Graven or a Molten Image , else the loss of it would not have set her a cursing , as it seems it did , Iudg. 17. 2. Those that are greedy of Gain , trouble their own Hearts , as well as their own Houses , Pro. 15. 27. They are a burthen to themselves , and a Terror to all about them . They that will be rich , that are resolved upon it , come what will , cannot but fall into these foolish and hurtful lusts , 1 Tim. 6. 9. And those also that serve their own Bellies , that are pleased with nothing unless it be wound up to the height of Pleasure-ableness , that are like the tender and delicate Woman , that would not set so much as the Sole of her Foot to the Ground , for Tenderness and Delicacy , lye very open to that which is disquieting , and cannot , without a great Disturbance to themselves , bear a Disappointment : And therefore Plutarch ( that great Moralist ) prescribes it for the Preservation of our Meekness , Not to be curious in Diet , or Cloaths , Ne quare molliane tibi contingant dura . Phurant . or Attendance ; for ( saith he ) they who need but few things , are not liable to Anger , if they be disappointed of many .

Would we but learn in these things to cross our selves , we should not be so apt to take it heinously if another crosseth us . And therefore the Method of the Lessons in Christ's School , is first to deny our selves , and then to take up our Cross , Matth. 16. 24. We must also mortifie the desire of the Applause of Men , as altogether Impertinent to our True Happiness . If we have learnt not to value our selves by their good word , we shall not much disturb our selves for their ill word . St. Paul bore Reproaches with so much Meekness , because he did not build upon the Opinion of Man , reckoning it a small thing to be judged of Man's day , 1 Cor. 4. 3.

2. Be often repenting of your sinful Passion , and renewing your Covenants against it . If our rash Anger were more bitter to us in the Reflection , afterwards we should not be so apt to Relapse into it . Repentance in general , if it be sound and deep , and grounded in true Contrition and Humiliation , is very meekning , and disposeth the Soul to bear Injuries with abundance of Patience . Those that live a Life of Repentance ( as we have every one of us reason to do ) cannot but live a quiet Life ; for no body can lightly say worse of the true Penitent , than he saith of himself . Call him a Fool ( an Affront which many think deserves a Challenge ) the humble Soul can bear it patiently with this thought , Yea , a Fool I am , and I have call'd my self so many a time ; more brutish than any Man ; I have not the Understanding of a Man , Prov. 30. 2. But Repentance doth , in a special manner , dispose us to Meekness , when it fastens upon any irregular inordinate Passion , with which we have been transported . Godly Sorrow for our former Transgressions in this matter , will work a carefulness in us , not again to Transgress . If others be causelesly or excessively angry with me , am not I justly requited for the like or more indecent Passions . Charge it home therefore with Sorrow and Shame upon your Consciences , aggravating the Sin , and laying load upon your selves for it , and you will find that the burnt Child , especially while the pain is smarting , will dread the Fire ; compare Iob 42. 6. with ch. 40. 46.

With our Repentance for our former unquietness , we must engage our selves by a firm Resolution , in the strength of the Grace of Jesus Christ to be more mild and gentle for the future . Say , You will take heed to your ways that you offend not , as you have done , with your Tongue ; and be often remembring that you said so , as David doth , Psalm 39. 1. Resolution would do much towards the conquering of the most rugged Nature , and the quiet bearing of the greatest Provocation ; it would be like the Bit and Bridle to the Horse and Mule , that have no Understanding . It may be of good use every Morning to renew a Charge upon our Affections to keep the Peace , and having welcom'd Christ in Faith and Meditation , let no rude unruly Passion stir up or awake our Love .

3. Keep out of the way of Provocation , and stand upon your Guard against it . While we are so very apt to offend in this matter , we have need to pray ( and to practise accordingly ) Lord , lead us not into Temptation . — Those are Enemies to themselves and to their own Peace , Facilius est excludere perniciosa quàm regere , & non admittere quàm admissa moderari . Seneca . as well as to humane Society , that seek occasion of Quarrel , that fish for Provocations and dig up Mischief ; but meek and quiet People will on the contrary , studiously avoid even that which is justly provoking , and will see it as if they saw it not . Those that would not be angry , must wink at that which would stir up Anger , or put a favourable Construction upon it . The Advice of the Wise Man is very good to the purpose , Eccles. 7. 21. Also take no heed to all Words that are spoken , lest thou hear thy Servant curse thee ; and 't is better for thee not to hear it , Non vis esse iracundus ? ne sis curiosus Sen. unless thou couldst hear it patiently , and not be provoked to sin in the hearing of it . 'T is a common Story of Coty's , that being presented with a Cupboard of curious Glasses , he return'd his Thanks to his Friend that sent them , and gratified the Messenger that brought them , and then deliberately broke them all , lest by the casual breaking of them severally , he should be provok'd to Passion . And Dion relates it , to the honour of Iulius Caesar , that Pompey's Cabinet of Letters coming to his hand , he would not read them , because he was his Enemy , and he would be likely to find in them , that which would increase the Quarrel ; and therefore ( as Dr. Reynold's expresses it ) he chose rather to make a Fire on his Hearth , than in his Heart ; De non existentibus & non apparrentibus eadem est ratio : Keep the Injury out of sight , and it will be out of mind .

But seeing Briars and Thorns are with us , and we dwell among Scorpions ( so the Prophet , Ezek. 2. 6. ) and it must needs be , that Offences will come , let us be so much the more careful , as we are when we go with a Candle among Barrels of Gunpowder , and exercise our selves to have Consciences void of Offence , not apt to offend others , nor to resent the Offences of others . When we are at any time engaged in Business or Company , where we foresee Provocation , we must double our Watch , and be more than ordinary circumspect . I will keep my Mouth with a Bridle , ( saith David ) i. e. with a particular actual care and diligence , while the Wicked is before me , and frequent Acts will confirm the good Disposition , and bring it to a Habit. Plutarch adviseth , To set some time to our selves for special strictness : So many Days or Weeks in which , whatever Provocations do occur , we will not suffer our selves to be disturbed by them . And thus he supposeth , by degrees , the Habit of vicious Anger , may be conquer'd and subdued . But after all , the Grace of Faith hath the surest influence upon the Establishment and Quietness of the Spirit : Faith acted upon the Mercy of God , the Meekness of Christ , the Love of the Spirit , the Commands of the Word , the Promises of the Covenant , and the Peace and Quietness of the upper World ; this is the approved Shield , with which we may be able to quench all the fiery Darts of the Wicked one , and all his wicked Instruments .

4. Learn to pause . It is a good Rule , as in our Communion with God , so in our Converse with Men , Eccl. 5. 2. Be not rash with thy Mouth , and let not thine Heart be hasty to utter any thing . When we are at any time provok'd , Delays may be as advantagious , as in other cases they are dangerous . The discretion of a Man deferreth his Anger , Prov. 19. 11. I would beat thee , * * Caedisse● nisi iratus essem . Seneca makes it the Saying of Socrates ; Ambr. De Offic. and others ascribe it to Archytas Terentium . ( said Socrates to his Servant ) if I were not angry ; but he that is hasty of Spirit , that joyns in with his Anger upon the first rise of it , exalteth solly , Pro. 14. 29. The Office of Reason is to govern the Passions , but then we must give it time to act , and not suffer the Tongue to over-run● it : Some have advis'd , when we are provoked to anger , to take at least so much time to deliberate , as while we repeat the Alphabet ; and others have thought it more proper to repeat the Lords Payer , and perhaps by that time we are past the fifth Petition , [ Forgive us our Trespasses , as we forgive them that Trespass against us ] we may be reduced into Temper . It is a good Rule , To think twice before we speak once ; for he that hasteth with his Feet sinneth . It was the noted saying of a great Statesman in Q. Elizabeth's Court , Take time and we shall have done the sooner . Potest paena dilata exigi , 〈◊〉 potest exacta rev●cari . Sen. 〈…〉 . Nor can there be any thing lost by deferring our Anger ; for there is nothing said or done in our Wrath , but it might be better said and better done in Meekness .

5. Pray to God by his Spirit to work in you this excellent Grace of Meekness and Quietness of Spirit . It is a part of that Comliness , which he puts upon the Soul , and he must be sought unto for it . If any Man lack this Meekness of Wisdom , let him ask it of God , who gives liberally , and doth not upbraid us with our Folly . When we begin at any time to be froward and unquiet , we must lift up a Prayer to him that stilleth the Noise of the Sea , for that Grace which establisheth the Heart . When David's Heart was hot within him , the first word that broke out was a Prayer , Psa. 39. 3 , 4. When we are surprized by a Provocation , and begin to be in a ferment upon it , it will not only be a present Diversion , but a Sovereign Cure to lift up an Ejaculation to God for Grace and Strength to resist and overcome the Temptation : Lord , keep me quiet now ! Let your Requests in this matter , be made known to God ; and the Peace of God shall keep your Hearts and Minds , Phil. 4. 6 , 7. You are ready enough to complain of unquiet People about you ; but you have more reason to complain of unquiet Passions within you ; the other are but Thorns in the Hedge , these are Thorns in the Flesh , against which , if you beseech the Lord , as Paul did , 2 Cor. 12. 8. with Faith , and Fervency , and Constancy , you shall receive Grace sufficient .

6. Be often examining your growth and proficiency in this Grace . Enquire what ground you have got of your Passion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epict. l. 12. and what Improvements you have made in Meekness . Provocations recur every day , such as have been wont perhaps , to put you into a Passion , these give you an opportunity to make the Trial. Do you find that you are less subject to Anger , and when angry , that you are less transported by it than formerly , that your apprehension of Injuries is less quick , and your Resentments less keen than usual ? Is the little Kindom of your Mind more quiet than it hath been , and the discontented Party weakned and kept under ? 'T is well if it be so , and a good sign that the Soul prospereth , and is in Health . We should examine every Night , whether we have been quiet all Day ? we shall sleep the better if we find we have . Let Conscience keep up a Grand Inquest in the Soul , under a Charge from the Judge of Heaven and Earth , to enquire , and due presentment make of all Riots , Routs , and Breaches of the Peace , aud let nothing be left unpresented for Favour , Affection or Self-love ; nor let any thing presented , be left unprosecuted according to Law . Those whose natural Temper , or their Age , or Distemper leads them to be hot , and hasty , and unquiet , have an opportunity by their Meekness and Gentleness to discover both the Truth and Strength of Grace in general ; for it is the surest mark of Upright●●●sness to keep our selves from our own Iniquity , Psal. 18. 23. And yet if the Children of God bring forth these Fruits of the Spirit in old Age , when commonly Men are most froward and peevish , it shews not only , that they are upright , but rather that the Lord is upright , in whose strength they stand , that he is their Rock , in whom they have cast Anchor , and there is no unrighteousness in him , Psal. 92. 14 , 15.

7. Delight in the Company of meek and quiet Persons . Solomon prescribes it as a preservative against foolish Passion , to make no Friendship with an angry Man , lest thou learn his way , Prov. 22. 24 , 25. When thy Neighbours Heart is on fire , it 's time to look to thy own . But Man is a sociable Creature , and cut out for Converse ; let us therefore , since we must have some Company , chuse to have Fellowship with those that are meek and quiet , that we may learn their way , for it is a good way . The Wolf is no Companion for the Lamb , nor the Leopard for the Kid , till they have forgot to hurt and destroy . Company is assimilating , and we are apt insensibly to grow like those with whom we ordinarily converse , especially with whom we delight to converse , therefore let the quiet in the Land , be the Men of our choice , especially into standing Relations and Bosom-friendship . Observe in others , how sweet and amiable Meekness is , and what a Heaven upon Earth those enjoy that have the command of their own Passions ; and study to transcribe such Copies . — There are those that take a pleasure in huffing and hectoring Company , and are never well but when they are in the midst of Noise and Clamour ; sure Heaven would not be Heaven to such , for that is a calm and quiet Region ; no noise there but what is Sweet and Harmonious .

8. Study the Cross of our Lord Iesus . — Did we but know more of Jesus Christ , and him crucified , we should experience more of the Fellowship of his Sufferings . Think often how , and in what manner he suffered ; see him led as a Lamb to the Slaughter , and arm your selves with the same Mind . Think also why , and for what end he suffered , that you may not in any thing contradict the design of your dying Saviour , nor receive his Grace in vain . Christ died as the great Peace-maker , to take down all Partition-Walls , to quench all threatning Flames , and to reconcile his Followers , not only to God , but one to another , by the slaying of all Enmities , Eph. 2. 14 , 16. The Apostle often prescribes a believing regard to the sufferings of Christ , as a powerful allay to all sinful and intemperate Heats , as Eph. 5. 2. Phil. 2. 5 , &c. Those that would shew forth the meek and humble Life of Christ , in their mortal Bodies , must bear about with them continually the dying of the Lord Iesus , 2 Cor. 4. 10. The Ordinance of the Lord's Supper , in which we shew forth the Lord's Death , and the New-Testament , in his Blood , must therefore be improved by us for this blessed end , as a Love-feast , at which all our sinful Passions must be laid aside , and a Marriage-feast , where the Ornament of a meek and quiet Spirit is a considerable part of the Wedding-Garment . The forgiving of Injuries , and a Reconciliation to our Brother is both a necessary Branch of our Preparation for that Ordinance , and a good evidence and instance of our profiting by it . If God hath there spoken Peace to us , let not us go away and speak War to our Brethren . The Year of Release under the Law , which put an end to all Actions , Suits and Quarrels , begun in the close of the day of Attonement ; then the Iubilee-Trumpet sounded .

9. Converse much in your Thoughts with the dark and silent Grave . You meet with many things now that disturb and disquiet you , and much ado you have to bear them ; think how quiet Death will make you , and how uncapable of resenting or resisting Injuries , and what an easie prey this Flesh you are so jealous for , will shortly be to the Worm , that shall feed sweetly on it . You will e're long be out of the reach of Provocation , there where the wicked cease from troubling , and where their Envy and their Hatred is for ever perished . And is not a quiet Spirit , the best Preparative for that quiet State ? Think how all these things , which now disquiet us , will appear when we come to look Death in the Face ; how small and inconsiderable they seem to one that is stepping into Eternity . Think , what need is there that I should so ill resent an Affront or Injury , that am but a Worm to day , and , may be Worms Meat to morrow . They say , when Bees fight , the throwing up of Dust among them , quickly parts the Fray .

Hi motus animorum atque haec certamina tanta Pulveris exigui jactu compressa quiescunt . Virg. Georg. lib. 4.

A little sprinkling of the Dust of the Grave , which we are upon the brink of , would do much towards the quieting of our Spirits , and the taking up of our Quarrels . Death will quiet us shortly , let Grace quiet us now . When David's Heart was hot within him , he prayed , Lord , make me to know my end , Psal. 39. 3 , 4.

To conclude : I know no Errand that I can come upon of this kind to you , in which methinks I should be more likely to prevail , than in this ; so much doth Meekness conduce to the Comfort and Repose of our own Souls , and the making of our Lives sweet and pleasant to us . If thou be wise herein , thou shalt be wise for thy self . That which I have been so intent upon in this Discourse , is only to perswade you not to be your own Tormentors , but to govern your Passions , so that they may not be furio●s to your selves . The Ornament I have been recommending to you is confessedly excellent and lovely ; will you put it on , and wear it , that by this all Men may know that you are Christ's Disciples , and you may be found among the Sheep , on the right Hand , at the great day , Chrysostom argues excellently from the easiness of forgiving and being meek : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Hom. 19. ad pop. Antioch . This is one of Epictetus's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . when Christs Angels shall gather out of his Kingdom every thing that offends . Every one will give Meekness a good Word , but in this , as in other instances ; Probitus laudatur & alget .

Love is commended by all , and yet the Love of many waxeth cold ; But let all that would not be self-condemned , practise what they praise . And as there is nothing in which I should more expect to prevail , so there is nothing in which it will easier appear , whether I have prevailed or no ; this Tree will soon be known by its Fruits : So many are the Passages of almost every day , which call for the exercise of this Grace , that our profiting therein will quickly appear to our selves , and to all with whom we converse . Our Meekness and Quietness is more obvious , and falls more directly under a Trial and Observation than our Love to God , and our Faith in Christ , and other Graces , the exercise whereof lies more immediately between God and our own Souls . Shall we therefore set our selves to manifest in all our C●●●iage and Converse , that we have indeed gotten good by this plain Discourse ; that our Relations and Neighbours , and all that we have Dealings with , may observe a Change in us for the better , and may take Knowledge of us that we have been with Iesus ; and let not the Impressions hereof ever wear off , but living and dying , let us be found among the Quiet in the Land : We all wish to see quiet Familes , and quiet Churches , and quiet Neighbourhoods , and quiet Nations , and it will be so if there be quiet Hearts , and not otherwise .

FINIS .