Section 12
ideoq; laeere'not»e quam loqui diffie Oiut etl. —I bave known HMUiy ibl by speaking, scarcely one by continuing silent, it is therefore more difficult to know how to be silent than how to speak, ^ok. de Offie. I. 1. c. 2.
X i*oeu* tuut palientia m/, locus hsu* sapientio eMt locui tmme ratio nf. it sedatio indignob'onit.'^YfMr place is to be patient, wise, and reasonable. Ambr. ubi supra c. '21.
AND QUIETNESS OF SPIRIT.
277 ipenetk not his mouthy Ps. xxxviii. 13. And why K> ? It was not because he wanted something to lay, or because he knew not how to say it; but, ». 15. because tit thee, O Lord, do I hope, thou wilt k«ir, O Lord my God, If God hear, what need lave /to hear? Hit concerning himself in the matter supersedes ours; and he is not only engaged, in justice, to own every righteous cause that is injured, but he is further engaged, in honour, to appear for those who, in obedience to the law of meekness, sommit their cause to him, and trust him with it. [f 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 pUee unto wrath, (Rom. xii. 19.) that is, 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 : it is fit that our wrath should stand by to give way to his, for the wrath of man engages not the righteousness of God 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, error, is sufficient to overrule them: let not therefore those that do well, and suff'er for it, spoil their own vindication by mistiming and mismanaging it; but tread in the steps of the Lord Jesufi, who, when he was re-nUd, reviled not again ; when he suffered, he threatened not, but was as a lamb dumb before the shearers ; and so committed himself to him that judges 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 learned to deny ourselves. It is better by silence to yield to our brother, who is, or has been, or may be, oar friend, than by angry speaking to yield to the devil, who has 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, Prov. XT. 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 is 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 specific, and has a very strange virtue in it; for
Solomon says, It breaks the bone, (Prov. xxv. 15.) that is, it qualifies those that were provoked, and makes them pliable; it heaps coals of fire upon the head of an enemy, not to bum him, but to melt him, Prov. xxv. 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 flint, 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 ro3'al 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. xix. 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 efi'ects of a soft answer, and the ill consequence of a peevish one, are observable in the stories of Gideon and Jephtba. Both of them in the day of their triumphs over the enemies of Israel, were causelessly quarrelled with by the Ephraimites, (an angry sort of people it seems, *) who took it very heinously, when tlie danger was past and the victory won, that tliey had not been called upon to engage in the battle. Gideon pacified them with a soft answer, (Judg. viii. 2.) What have I done now in comparison of you? magnifying their achievements, 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 is hard to say whether there was more of wit or wisdom: and the efl*cct 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, Prov. xvi. 32. The Angel of the Lord has pronounced him a mighty man of valour, (Judg. vi. 12.) and this his tame submission did not at all derogate from that part of his character. But Jephtba, (who by many instances appears to be a man of a rough and hasty spirit, though enrolled among the eminent believers, Heb. xi. 32. for all good people are not alike happy in their temper,) when the Ephraimites in like manner pick a quarrel with him, rallies them, upbraids them with their cowardice, boasts of his own courage, challenges them to make good their cause, Judg. xii. 2, 3. They retort a scurrilous reflection upon Jephtha's country ^as it is usual with passion to taunt and jeer one another) Ye Gileadites are fugi-
* Hence wc read of the envy of Ephraim, Isa. xi. 13.
A DISCOURS£ CONCERNING MEEKNESS,
tives, V. 4. From words they go to blows, and so great a matter does 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 happily prevented, if Jephtha 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 pemeeabU, gentle, and easy to be entreated. And to reconunend it to us, we have the pattern of good men, as that of Jacob's carriage to Esau; though, who is so hard to be won, as a brother offended, yet, as he had prevailed with God by faith and prayer, so he prevailed with his brother by meekness and humility. We have also the pattern of good angels, who, even when a rebuke was needful, durst not turn it into a railing accusation, durst not give any reviling language, not to the devil himself, but referred the matter to God, The Lord rebuke thee, as that passage, Jude 9. is commonly understood. Nay, w have the pattern of a good God, who, though 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. iv. 6, 7.) Why art thou wroth If thou doest welly shalt not thou be accepted?
"With Jonah likewise, when he was so discontented, Jonah iv. 4, 9. Doest 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, who was so high and humorsome, so angry, that he would not come in. The father did not say, '* Let him stay out then," but he came himself and entreated him, (when he might have interposed his authority, and commanded him,) and said. Son, thou art ever with me, Luke xv. 28, 31. When a passionate parley is begun, there is a plague broke out; the meek man, like Aaron, takes his censer vnth the incense of a soft answer, steps in seasonably, and stays the plague.
This soft answer, in case we have committed a fault, (though 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 justify ourselves. It will be a good etidence of our repentance toward God, to humble ourselves 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 forgive those that have offended us: and such yielding pacifies great offences. Meekness teaches us, as often as wc trespass against our brother, to turn again and say, / repent, Luke xvii. 4. An acknowledgment in case of a wilful affront, is perhaps as necessary to pardon, as (we commonly saj) restitii-tion 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.
II. We must be of a quiet spirit. Quietness ii the evenness, the composure, and the rest of the soul, which speaks both the nature and the excd-lency of the grace of meekness. The greatest comfort and happiness of man is sometimes set fofHi by quietness. That peace of conscience which Christ has 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, b called quietness and assurance for ever, and b promised, as the effect of righteousness, Isa. xxxii. 17. and it follows, v. 18. My people shmll dwell is quiet resting-places. So graciously has God been pleased to intwine interests with us, as to enjoin the same thing under the notion of a duty, which he proposes and promises under the notion of a privilege. Justly may we say, that we serve a good Masto", whose yoke is easy, (Matt. xi. 30.) it is xP9v^» ^^ only easy, but sweet and gracious, (so the word signifies,) not only tolerable, but amiable and acceptable : Wisdoms ways are not only pleasant, bat pleasantness itself, and all her paths sore pesiee, Prov. iii. 17. It is the character of the Loid'i people, both in respect of holiness and happiness, that (however they be branded as the tronblers of Israel) they are the quiet in the land, Ps. xxxv. 2a If every saint be made a spiritual prince, (Rev. i. d.) having a dignity above others, and a dominion over himself, surely he is like that Seraiah, Jer. li. 20. a quiet prince. It is a reign with Christ, the transcend* ent Solomon, under the influence of whose golden sceptre there is abundance of peace eu long as the moon endures, yea, and longer, for, of the inenatt of his government and peace there shall be no end. Quietness is in the text recommended to as 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 offered 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 has pronounced the blessing of adoption upon the peace-makers, Matt. v. 9, Lfnivowotoi, those that are for peace, as David professes himself to be, Ps. cxx. 7. in opposition (such an opposition as meekness is capable of) to those that delight in war, Ps. Ixviii. 90. Now if charity be for peace-makiog, surely this '* charity begins at home,'' and is for making peace there in the first place. Peace in oar own souls is some conformity to the example of the God of peace, who, though he does not always give peace on this earth, yet evermore makes peace in his own high-places. Job xxv. 2. *This, some think, is * Dr. Hammond, Pract. Catech. p. lis.
AND QUIETNESS OF SPIRIT.
279
(he primary intention of that peace-making, on which Christ there commands the hlessing: it is to have strong and hearty affections to peace, to be peaceably-minded; for making in Scripture notes the bent and inclination of the soul: as to make a lie, 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 «ay time any kind of disturbance. In a word, quietness of spirit is the souFs stillness, and silence, from intending provocation lo, or resenting provocation/ram, any with whom we have to do.
The word has something in it of a metaphor, which we would not choose 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 tfit trees of the wood are moved with the wind; it is the prophet's comparison, Isa. vii. 2. and is an apt emblem of a man in passion. Now meekness restrains these winds, says to them, Peace, be still, and so preserves a calm in the soul, and makes it conformable to fcim, who has the winds in his hands, and is herein to be praised, that even the stormy winds fulfil his word. A brisk gale is often useful, especially to the skips of desire, (as the Hebrew phrase is, Job ix 26.) so there should be in the soul such a warmth and vigour as will help to speed us to the desired harbour. It is not well to lie wind-bound in duU ness and indifferency; but tempests are perilous, yea, though the wind be in the right point; so are strong passions, even in good men, they both hinder the voyage and hazard the ship: such a quickness as consists with quietness is what we should all labour after, and meekness will contribute very much toward it; it will silence the noise, control the force, moderate the impetus, and correct all undue and disorderly transports. What manner of grace is this, that even the winds and the sea obey it ? If we will but use the authority God has 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 is pleasant, serene, and smiling, and the man sleeps sweetly and safely on the lee-sidc. We make our voyage among rocks and quicksands, 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 extremes; whereas he that suffers these winds of passion to get head, and spread a large sail before them, while he shuns one rock, splits upon another, and is in danger of being drowned in destmction and perdition, by many foolish and hurtful lusts, especially those whence wars and fyhtings come, * jBtk» n$ tffeetmmm tuonm.—Rvle your paasions, as JEo\um the
2. We must be quiet as the sea is quiet from waves. The wicked (whose sin and punishment both lie 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. Ivii. 20.) that is, they are uneasy to themselves, and to all about them, raging waves of the sea, (so they are described, Jude 13.) foaming out their own shame; their hard speeches which they speak against God, V. 15. and dignities, v. 8. and things which they know TUft, V. 10. their great swelling words, v. 16. and mock-ings, V, 18. these are the skame they foam out. Now meekness is the grace of the Spirit, that moves upon tke face of tlu waters, and quiets them, smooths the ruffled sea, and stills the noise of it, (it is now mare pacificum—tke Pacific Ocean,) 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, Prov. xx. 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. cvii. 26, 27. but as it follows there, v. 30. They are glad because they are quiet, so he bringeth them to their desired haven. This calmness and evenness of spijit 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 does the meek and quiet Christian make to shine after him, that 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 Chron. xiv. 1, 6. In the preceding reigns there was no peace to him that went out, or to him that came in, whether outward bound or homeward bound, they were exposed to great vexations, ch, xv. 6. but now the rumours and alarms of war were stilled, and the people delivered from the noise of archers at the place of drawing waters, as when the land had rest in Deborah's time, Judg. v. 11. Such a quietness there should be in the soul, and such a quietness there will be where meekness sways the sceptre. A soul inflamed with wrath and passion upon all occasions, is like a kingdom embroiled 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 disturbed, families broken, friends suspected, enemies feared, laws silenced, commerce ruined, business neglected, cities wasted ; such heaps upon heaps does ungoverned anger lay winds. Neiremh.
A DISCOURSE CONCERNING MEEKNESS,
'wben it is let loose in tbe soul. Jusq; datum sceleri ^Wheu vice has free scope, ffc. But meekness makes these wars to cease, breaks the bow, cuts tbe spear, sheaths the sword, and in tbe 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 disturbed, its comforts not plundered, its government not disordered; 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 ease, Ps. cxliv. 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. ix. 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 conmiissioners of the peace,) and guide and control the power of our passion, (which arc 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, Ps. cxxxi. 2. / have behaved (or rather, I have composed, so Ainswortb reads it) and quieted myself, (my soul, Heb. for our souls are ourselves, 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 troublesome for a time; but when it is perfectly weaned, how quickly does it forget the breast, and accommodate itself to its new way of feeding! Thus a quiet soul, if provoked by the denial or loss of some creature-comfort or delight, that has been dear, quiets itself, and does not fret at it, nor perplex itself with anxious cares how to live without it, but composes itself to make the best of that which is. If wormwood be put upon the breasts, which we have called the breasts of our consolation, it is but to make us indifferent to them, and we must set ourselves to answer that intention, and sit loose to them accordingly. And this holy indifference to the delights of sense, is (like the weaning of a child) a good step taken towards the perfect man, the measure of tlie stature of the fulness of Christ.* A child newly weaned is free from all the uneasiness and disquietude of care, and fear, and envy, and anger, and revenge: how undisturbed are its sleeps, and even in its dreams it looks plea-
Yet corrupt peasions appear betimes. Fidi Mdantm pamimm fw tKhubaturpeJUiut amaro tupeetu eo Uactannm Mwn.—I have seen a youDg child pale with envy, while looking on another child tliat was nourished at the lame breast, ^ug. Com/. L 7.
t ^ It eilo fneri inter $t mcwenlwr, /aciU aedmiur rt wuovri ttun Hak sant and smiling! How easy its days ? How quiet its nights! If put into a little pet now and then, how soon is it over, the provocation forgiven, the sense of it forgotten, and both buried in an innocent kiss! Thus, if ever we would enter into the kingdom of heaven, we must be converted from pride, envy, ambition, and strife for precedency, and most be-come lihe little children.f So our Saviour has told us, (who, even after his resurrection, is called, J%e Holy Child Jesus, Acts iv. 27.) Matt, xviii. 3. And even when we have put away other childish things, yet still in malice we must be children, 1 Cor. xiv. 20. And as for the quarrels of others, in all broils and heats, a meek and quiet Christian endeavours to be as disinterested, and as little engaged, as a weaned child in the mother's 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, 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.' 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 yon, what it is to be of a meek and quiet spirit.
CHAPTER II.
THB SXCELLBNCT OF MBBKNB8S AND QnUTNBSS OP SFIHT.
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 does there appear in it, upon the very first view, that if we look upon its beauty, we cannot but be enamoured with it But because of the opposition that there is in our corrupt hearts to this, as well as to the other graces of the Holy Spirit, I shall endeavour more particularly to show 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, (Prov. xvii. 27.) That a man cf understanding is of an excellent spirit. —He is nn np (so the Chetib, though the Keri, which our translation follows, reads it '\p^)frigidus Spiritu, so Tremellius, i« H reemmnt; wiciu h nbdoU ortijteiottqw Iraeterv.—Though bojrs are soon irritated, they are soon reconciled, and become kinder than before they quarrelled; they are strangers to aitifict and circumvention. AwA. it Offle. 1 1. «. ai. i Col. iii. a
AND QUIETNESS OF SPIRIT.
281 he 18 of a cool spirit; pat them together, and teach us, that a cool spirit is an excellent spirit, and that he is a man of underttanding who is governed by such a spirit. The text tells us (what need we more) that it is in the sight of God of great price ; and we may be sure that is precious indeed which is so in God's sight; that is good, very good, which he pronounces 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 has decided it, so shall our doom be, and he will be justified when he speah-etkj and clear when hejudgeth.
The excellency of a meek and quiet spirit will appear, if we consider the credit of it, and the comfort of it, the present projit there is by it, and the preparedness there is in it for something further.
I. Consider how creditable a meek and quiet spirit is. Credit or reputation is a thing which most people are very sensibly touched with the ambition of, though 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 who 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 are their conduct, their valour, and success, cried up and celebrated ! But if we will believe the word of truth, and pass a judgment upon things according to the rules of it, he that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city, Prov. xvi. 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 ungovemed anger, than he got by all his conquests. No triumphant chariot so easy, 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 unconcemedness: 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 that of an unruly people, for it requires more true conduct. It is easier to kill an enemy without, which may be done at a blow, than to chain up and govern an enemy within, which requires a constant, even, steady hand, and a long and regular management. It was more to the honour of David to yield himself conquered by Abigail's persuasions, than to have made himself a conqueror over Nabal and all his bouse. A rational victory must needs be allowed x<irT», wp iidtXv tmidwort uvfx Mff «fxc. Have botone enemy.
more honourable to a rational creature than a brutal one. This is a cheap, safe, and unbloody conquest that does nobody any harm, no lives, no treasures are sacrificed to it, the glory of these triumphs are not stained, as others generally are, with funerals. Every battle of the warrior (says the prophet, Isa. ix. 5.) is with confused noise, and garments rolled in blood; but this shall be with burning, even by the Spirit of the Lord of hosts ; as a Spirit of judgment and a Spirit of burning. Nay, in meek and quiet suffering we are more than conquerors through Christ that loved us; (Rom. viii. 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 fa Vour of God, the comforts of the Spirit, the foretastes 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 is a day of triumph to the meek and quiet soul.
Meekness is a victory over ourselves and the rebellious lusts in our own bosoms ; it 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 thiw enemy hunger, feed him : if he thirst, ir SrtZt Avrbv, 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 soften 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. xii. 20, 21.) and forasmuch as their ways please the Lord, he makes even their enemies to be at peace with them, Prov. xvi.* 7. Nay, meekness is a victory over Satan, the greatest enemy of all. What conquest can sound more great than this ? It is written for caution to us all, and it reflects honour on those who through grace overcome, that we wrestle not against flesh and blood, but against principalities and powers, and the rulers of the darhness of this world, Eph. vi. 12. The magnifying of the adversary, magnifies the victory over him; such as these are the meek man's vanquished enemies,* the spoils of these are the trophies of his victory. It is the design of the devil, that great deceiver and destroyer of souls, that is baffled; it is his attempt that is defeated, his assault that is repulsed by our meekness and quietness. Our Lord Jesus was more admired the devil; never be reconciled to him, with a brother never fall ouL CbryBOttHooLlO.
A DISCOURSE CONCERNING MEEKNESS,
for oontro Uing and commanding the unclean spirits, than for any other cures which he wrought: unruly passions are unclean spirits, legions of which some souls are possessed with, and desperate outrageous work they make; the soul becomes like that miserable creature, (Mark v. 3—6.) that cried and cut him-iclf; or that, (Mark ix. 22.) who was so often ca$t into thefircy 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 complete 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. V. 6. And upon mount Zion, at the head of his heavenly hosts, he appears also as a Lamb, Rev. xiv. 1. Such is the honour meekness has in those higher regions.
V 2. There is in it the credit of beauty. The beauty of a thing consists in the symmetry, harmony, and agreeableness of all the parts: now what is meekness, but the soul's agreement with itself ? It is the joint 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 soul's agreement with God, is the beauty of meekness, which is the soul's agreement with itself. 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 tumour in the face, which spoils the beauty of it; meekness scatters the tumour, binds down the swelling, and so prevents the defonnity, «nd preserves the beauty. This is one instance of the comeliness of grace, through my comeliness, (says God to Israel, Ezek. xvi. 14.) which I had put upon thee. It puts a charming loveliness and amiableness upon the soul, which renders it acceptable to all who know what true worth and beauty is. He that in righteousness, and peace, and joy in the Holy Ghost, (that is, in Christian meekness and quietness of spirit,) serveth Christ, is acceptable to God and approved of men, Rom. xiv. 17, 18. And to whom else can we wish to recommend ourselves ?
Solomon (a very competent judge of beauty) has determined, that it is a man's wisdom that makes his face to shine, (Eccl. viii. 1.) and doubtless the meekness of wisdom contributes as much as any one branch of it to this lustre. We read in Scripture of three whose faces shone remarkably, and they were all eminent for meekness. The face of Moses shone,
• Luke i. 6.
(Exod. xxjuv dO.) and he was the meekest of all the men on earth. The face of Stephen shone, (Acts vi. 15.) and he it was, who, in the midst of a shower of stones, so meekly submitted, and prayed for his persecutors. The fkce of our Lord Jesus shone is his transfiguration, and he was the great pattern of meekness. It is a sweet and pleasing air which this grace puts upon the countenance, while it keeps tbe soul in tune, and frees it from those jarring ill-favoured discords which are the certain effect of an ungovemed 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, 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 does but deck and beautify 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 allied to the invisible world: it is an adorning that reconunends us to God, which is in his sight of preat price; so the text says, and in that says enough to its praise. Ornaments go by estimatioD: now we may be sure the judgment of God is right and unerring. Every thing is indeed, as it is with God; those are righteous indeed, 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 decked ? it is he that has decked it: By his Spirit he hath garnished the heavens, (Job xxvi. 13.) and by the same Spirit has 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 who has this ornament, more adorning shall be given. He has promised, (Ps cxlix. 4.) that he will beautify the meeh with salvation ; and if the garments of salvation will not beautify, what will ? The robes of glory will be the everlasting ornaments of the meek and quiet spirits. This meekness is an ornament that (like the Israelites' clothes in the wUdemess) never waxes 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 innocency. Solomon in all his glory was not arrayed like one of these lilies of the valleys, though lilies among thorns.
The same ornament, which in the text is recommended to wives, is, by the same apostle, recommended to us all, (1 Pet. V. 5.) Yea, all of you he subject one to another: that explains what meekness is; it is that mutual yielding which we owe one to
AND QUIETNESS OF SPIRIT.
283 another, for edification and in the/ear of God Eph. ▼. 21. This seems to he a hard saying, how shall we digest it ? an impracticahle duty, how shall we conquer it ? Why, it follows. Be clothed with humility. The word is * npf raviwopoavvfiv lyKOfipuKravif in-nodate, from leofioc, a hnot. Which notes, (1.) The fixedne$9 of this grace: we must gird it fast to us, and not leave it to hang loose, so as to be snatched away by every temptation. Carelessness is no commendation of the souFs adorning: watchfulness and resolution in the strength of Christ must tie the knot upon our gces, and make them as the girdle that cleaves to a man's loins. (2.) The comeliness and ornament of it: put it on as a knot of ribbons, 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 v. i. 9. and iv. 9.
- There is in it the credit of true courage.f Meekness is commonly despised and run down by the grandees of the age, as a piece of cowardice 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 valour, honour, and greatness of spirit, which arise from a mistaken notion of courage; the true nature whereof is thus stated by a very ingenious pen, % *< That it is a resolution never to decline any evil of pain, when the choosing of it, and the exposing of ourselves 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 refuses the challenge, and so exposes himself to reproach, for fear of sin,§ he is the valiant man. True courage is such a presence of mind, as enables a man rather to suffer than to sin; to choose affliction rather than iniquity; to pass by an affront, though he lose by it, and be hissed at for a fool and a sneak, rather than engage in a sinful quarrel. He that can deny the brutal lust of anger and revenge, rather than violate the royal law of love and charity, (however contrary the sentiments of the world may be,) is truly resolute and courageous; the Lord is with thee, thou mighty man of valour. Fretting and vexing is the fruit of the weakness of women and children, bat much below the streng of a man, especially of the new man, that is bom from above. When our Lord Jesus is described in his majesty, riding prosperously, the ^lory he appears in, is truth, and meekness, and
FMm imjtxam kaMt.^Fix within you. Eras.
4 Maymi atuwu ni propritunt pha'dum ease el injuriat $vperne dtipi. Ten —It belongs to a great mind to be calm, and to despise injuries IS one elevated above their power. S«m.
t Norris Miscell. p. 167. I8&
I Paul ihowed more true valwr when he said, I earn do nothing righteousness, Ps. xlv. 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. xii. 11.) will turn to the best and most honourable account on the other 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 t/iem that go down to the pit. Ezek. xxxii. 24.
5. The credit of a conformity to the best patterns. The resemblance of those that are confessedly excellent and glorious, has in it an excellence 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. It is to be like the gat-est 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 — the best God, and therefore maximus^4he greatest,) who is slow to anger, and in whom fury is not, Isa. xxvii. 4. We are then followers of God, as dear children, when we walk in love, and are hind one to another, tender-hearted, forgiving one another, Eph. V. 1, 2. compare ch. iv. 2. The more quiet and sedate we are, the more like we are to that God, who, though he be nearly concerned in all the affairs of this lower world, is far from being moved by its most violent convulsions and revolutions: but as he was from etemity,|| so he is and will be to eternity, infinitely happy in the enjoyment of himself. It is spoken to his praise and glory, Ps. xxix. 10. The Lord sits upon the floods, even when the floods have lifted up their voice, have lifted up their waves, Ps. xciii. 3. Such is the rest of the Eternal Mind, that he sits asf firm and undisturbed upon the movable flood, as upon the immovable rock, the same ye#-terday, 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, does thereby somewhat participate of a divine nature, 2 Pet i. 4.
Let the true honour that attends this grace of meek-* ness recommend it to us: it is one of those things that are honest, and pure, and lovely, and of good report; a virtue that has h, praise attending it, Phil, iv. 8. A praise, not, perhaps, of men, but of God, Rom. ii. 29. It is the certain way to get and keep, if not a geat 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 againit th§ truth, than GoUah did, when he defied all the host of Israel Ward
I The HebretT critics observe, that in the name rnrr all the letters are quiescent.
IT Quod dniderai maymm el tu Mmun ett, Deoque vieinum non concuti. Sen.— Diii proniwuu iUe #»/, quern ratio nan ira movf/.—What you
A DISCOURSE CONCERNING MEEKNESS,
upon them as Michal upon David, despising them in their hearts ; yet if this is to be viU let as be yet more vile, and base in our oum 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. vi. 22.) for the word of Christ shall not fall to the ground, that those who humble themselves shall be exalted.
II. Consider how comfortable a meek and quiet spirit is. Inward comfort is a desirable good, which has more in it of reality, and depends less upon opinion, than that of credit: and this is that which meekness and quietness of spirit has 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 easy to themselves, who 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. ii. 2. The surest way to find rest to our souls, is to learn of hini who is meek and lowly in heart, Matt xi. 29. Let but our moderation be known unto all men; and the peace of God which passeth all understand' ing, will heep our hearts and minds, Phil. iv. 6, 7. Quietness is the thing which even the busy, noisy part of the world pretend to desire and pursue: they will be quiet, yea, that they will, or 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 disquietude 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, Ps. cxix. 166. 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 breathes above that lower region, which is infested with storms and tempests, the harmony of whose faculties is like the music of the spheres they talk of, a perpetual melody. Mercy and truth are met together, righteousness and peace have hissed 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 allied to that patience which our Lord Jesus prewant is, that noble, that divine attainment—Unshaken tranquil-lity. CJaud.
* Opinion is the rate of things
From whence our peace doth flow: scribes to us, as necessary to the keeping possession ' of our own souls, Luke xxi. 19. How calm are die thoughts, how serene are the affections, how rationtl the prospects, and how even and composed are all the resolves, of the meek and quiet soul !* How fwb from the pains and tortures of an angry man, who is disseized and dispossessed even 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 bewildered, cannot aigae, infer, or foresee with any certainty. His afiectioDS are on the full speed, hurried on with an impetus, which is as uneasy as it is hazardous. Who is that good man who is ^satisfiedfrom himself? Prov. xiv. 14. Who but the quiet man, that needs not go abroad for satisfaction, but having Christ dwelling in bis heart by faith, has 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 gtoas to hit beloved (Jedidijahs, one of Solomon's names, who was a man of peace) sleep, Ps. cxxvii. 2. The sleep of the meek is quiet, and sweet, and andistnrbed: those that by innocency and mildness make themselves the sheep of Christ, shall be made to lie down in the green pastures, Ps. xxiii. 2. That which would break an angry man's heart, will not break a meek man's sleep. It is promised, Ps. xxii. 26. That the meeh shall eat and be satisfied. He has what sweetness is to be had in his conmion comforts, while the angry man either cannot eat his stcnnach is too full and too high, (as Ahab, 1 Kings xxi. 4.) or eats and is not satisfied, unless he can be revenged, as Haman, Esth. v. 12, 13. All this avails me nothing, (though it was a banquet of wine with the king and queen,) as long as Mordccai is unhanged. It is spoken of as the happiness of the meek, that they delight themselves in the abundance of peace, Ps. XXXvii. 11. Others may delight themselves in the abundance of wealth ; a poor delight that is interwoven with so much trouble and disquietude; but the meek, though 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 — light enough within, as Oecolampadius said, their souls are a Goshen in the midst of the Mgypi of this world, they have a light in their dwelling, when clouds and darkness are round about them: this is the joy which a stranger doth not meddle 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
I have a better fate than kings. Because I think it so.
•Nt If gMmnwirii fgtra.
Mrs. Philips.
AND QUIETNESS OF SPIRIT.
285
V doubt Abigail intended more than she expressed, when to qualify David, and to persuade him to pass by the affront which Nabal had given him, she prudently suggested, that hereafter this shall he no grief unto thee, nor offence of heart.^ Not only so, but it would be very sweet and easy, and comfortable in the reflection. Such a rejoicing is it, especially in a suffering-day, to have the testimony of conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, particularly the grace of meekness, we have liad 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, vit& jucundius ipsA — Revenge is sweeter than life; for it often proves more bitter than death.
2. He enjoys his friends: And that is a thing in which lies much of the comfort of human life. Man was intended to be a sociable creature, and a Christian much more so. But the angry man is unfit to be so, that takes fire at every provocation; fitter to be abandoned to the lions' dens, and mountains of the leopards, than to go forth by the footsteps of the floch. He that has his hand against every man, cannot but have (with Ishmael's character Ishmael's fate) every man*s hand against him, (Gen. xvi. 12.) and so he lives in a state of war; but meekness is the cement of society, the bond of Christian communion ; it planes and polishes the materials of that beautiful fabric, and makes them lie 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, Ps. cxxxiii. 1,2. In our present state of imperfection there can be no friendship, correspondence, or conversation maintained 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, feuds 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 Jonathan's delivering to David his sword, and his bow, and his girdle, all his military habiliments, when he entered into a covenant of friendship with him, 1 Sam. xviii. 3, 4.
3. He enjoys his God ; and that is most comfortable of all. It is the quintessence of all happiness, and that without which all our other enjoyments are sapless and insipid; for this, none are better b 2 Sam. XXV. 31.
qualified than those who are arrayed with the ornament of a meek and quiet spirit, which is in the sight of God of great price. It was when the Psalmist had newly conquered an unruly passion, and composed himself, that he lifted up his soul to God in that pious and pathetic breathing. Whom have I in heaven but thee, and there is none upon earth that I desire in comparison of thee? Ps. Ixxiii. 25. We enjoy God when we have the evidences and the assurances of his favour, the tastes and tokens of his love, when we experience in ourselves the communication 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 clamour, and evil speaking, Eph. iv. 30,31. But to this man does the God of heaven look with a peculiar regard, even to him that is poor, poor in Spirit, (Isa. Ixvi. 2.) *^y Ste,— to him that is quiet, so the Syriac; to him that is meek, so the Chaldee. The great God overlooks heaven and earth, to give a favourable look to the meek and quiet soul. Nay, he not only looks at such, but (Isa. Ivii. 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 does very much qualify and dispose us for the reception and entertainment of divine visits, and sets bounds to the mountain, (Exod. xix. 12.) on which God is to descend, that no interruption may break in, and charges the daughters of Jerusalemy by the roes and the hinds of the field, (those sweet, and gentle, and peaceable creatures,) not to stir up or awake our Love till he please. Cant. ii. 7. Some think it was for the quieting and composing of his spirit, (which seems to have been a little ruflled,) that Elisha called for the minstrel, (2 Kings iii. 15.) and then the hand of the Lord came upon him. Never was God more intimate with any mere man, than he was with Moses, the meekest of all the men on the earth; and it was required 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. v. 1,2. The meek will he guide in judgment, with a still small voice, which cannot be heard, when the passions are loud and tumultuous. The angry man, when he awakes, is
A DISCOURSE CONCERNING MEEKNESS,
still with the devil, contrivinfi some malicioas project ; the meek and quiet man, w(en he awakes, is still with God, solacing himself in his favour. Re-tutu unto thy rest O my soul, says David, (Ps. cxvi. 7.) when he had reckoned himself among the simple, that is, 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 simple as doves, can with qomfort return to God as to their rest. It is excellently paraphrased by Mr. Patrick, *' God and thyself" (my soul) " enjoy; in quiet rest, freed from thy fears." It is said, Ps. cxlvii. 6. that the Lord lifteth up the meek: as far as their meekness reigns, they are lifted up above the stormy region, and fixed 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 occurrences 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. xxix. 19.) The meek also shall increase their joy in the Lord, and the poor among men shall rejoice 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, Ps. xci. 1, 3. The greatest provocations that men can give would not hurt us, if we did not,* by our own inordinate and foolish concern, come too near them, and within reach of theii cannon; we may therefore thank ourselves if we be damaged: he that has learned, with meekness and quietness, to forgive injuries, and pass them by, has found the best and surest way of baffling and defeating them ;t nayi it is a kind of innocent revenge. It was an evidence that Saul was actuated by another spirit, in that, when the children of Belial despised 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. x. 27. Shimei, when he cursed David, intended thereby to pour vinegar into his wounds, and to add affliction to the
Nfwto Ueditur nin a Mf>«o.—No man is hurt but by himseli*. Diet. Dioftn.
t Idcireo quit U Uedit nt doteatt quiafruetiu Uedtnti* in dalon Uui e$t ; ergo, cum fnctum ejus evtrttrit non dolendo, ipie do Uat ntce$ti est amit-tions fncine ni, improm ctedit nstiitendo.—Ue who injures you, does it io order to grieve you, for the grier or the person injured afflicted; but David, by his meekness, preserved his peace, and Shimei's design was frustrated, So let him curse; (2 Sam. xvi. 10.) alas, poor creature', he hurts himself more than David, who, while ht keeps his heart from being tinder to those sparks, is no more prejudiced by them, than the moon is by the foolish cur that barks at it. The meek man's prayer is that of Dvid, (Ps. Ixi. 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 — is moved, but not removed* The storm moves it, (the meek man is not a stock or stone under provocation,) but does 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,) quenches the fiery darts of the wicked. I It is armour of proof against the spiteful and envenomed arrows of provocation, and is an impregnable wall to secure the peace of the soul there, where thief cannot break through tmd steah while the angpry 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 easy as it is comely.
III. Consider how profitable a meek and quiet spirit is. All people are for what they caii gt; it is that which the busy world is set upon. Every one for his gain from his quarter, Isa. Ivi. 11. It is for this that they break their sleep, and spend their spirits, and raise so great a dust Now it will be to convince such, that, really, there is more to be gotten by meekness and quietness of spirit, than by all this hurry and confusion. They readily believe, that tii 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 willfice upon horses, and we will ride upon the swift, Isa. xxx. 15, 16. He tha came from heaven to bless us, has entailed a special blessing upon the grace of meekness. Matt v. 5. Blessed are the meek: and his saying they are blessed, makes them so, for those whom he blesses are blessed indeed; blessed, and they sliall be blessed.
Meekness is gainful and profitable,
1. As it is the condition of the promise. The meek are therefore blessed,/or they shall inherit the earth: it is quoted from Ps. xxxvii. 11. and is almost the is precisely the iiurer's reward; if therefore you deprive him of this reward by suppressing your grier, you turn the mischief be intended, on bimseir. TrrtuU. de Patientia, cap. 8.
I Meekness is the greatest affh)nt to all injuries in the world, for it returns them upon the injurious, and makes them useless in effective, and innocent. Tfayr** Great Exetupl p. 304.
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287 only expreM promise of temporal good things in all the New Testament* 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 landf tliat is, 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.f The same felicity, in a manner, attending him which ire believe of Adam, if he had not fallen, a life in Paradise, and thence a transplantation to heaven." But besides this, meekness is a branch of godliness, which has more than other branches of it, the promise of the life that now is, 1 Tim. iv. 8. They shall inherit the earth; the sweetest and surest tenure is that by inheritance, which is founded in son-ship : that which comes by descent to the heir, the law attributes to the act of God, who has 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 worlct's goods that falls to the meek man's share, but whether he has more or less, he has it by the best title ; not by a common, but a covenant-right: he holds tn Capite,X —i** (Christ) our Head, an honourable tenure.
If he has but a little, he has it from God's love, and vrith his blessing, and behold all things are clean and comfortable to him. The wise man has determined it, (Prov. xvii. 1.) Better is a dry morsel and quietness therewith, than a house full of sacrifices with strife : and, chap. xv. 17. Better is a dinner of herbs where love is, than a stalled ox and hatred therewith. Be the fare ever so scanty, he that has rule over his own spirit, knows how to make the best of them; how to such honey out of the roch, and oil out of the flinty rock, Deut xxxii. 13. Blessed are the meeh, for they shall wield the earth ; so old Wickliff's translation reads it, (as I remember it is quoted in the Book of Martyrs,) and very significantly. Good management contributes more to our comfort than great possessions. Whatever a meek man has of this earth, he knows how to wield it, to make a right and good use of it; that is all in all. Quiet souls so far inherit the earth, that they are sure to have fis much of it as is good for them ; as much as will serve to bear their charges through this world to a better; and who would covet 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.
Af heaven is taken by violence, so is earth by meeline«. TVtfp imUe.
Fnd. Cat. p. fmiki) 117. t Ihrmm imJMitamt gwam nfti dioinitiu conentam mm iidnm/, tt wewe apuU nb tUi luietA ; tt hoe iUu $atis m/, doiue mumdi kserediiaitm mUu m» St mitanf, Fkroen 9tro omnio fotsidtndo nikit potn Jtni. —They in*
2. As it has 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 has a good influence upon our health. If envy be the rottenness of the bones, (Prov. xiv. 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 humours in the body which kindle and increase wasting and killing diseases; but meekness governs those humours, 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 lived to be old, but was then free from the infirmities of age; his eye was not dim, nor his natural force abated, (Deut. xxxiv. 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. Ungovemed anger inflames the natural heat, and so begets acute diseases, dries up the radical moisture, and so hastens chronical decays. The body is called the sheath or scabbard of the soul, Dan. vii. 15. marg. How often does an envious fretful soul, like a sharp knife, cut its own sheath, and, as they say of the viper's 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 they shall add unto thee: but wrath hills the foolish man. Job v. 2.
(2.) It has 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 has brought a fair estate to ruin, by giving way to the efforts of an ungovemed anger, that barbarous idol, to which, even the children's portions and the family's maintenance are oftentimes sacrificed. Contention will as soon clothe a man with rags an slothfulness; that, therefore, which keeps the peace, does not a little befriend the plenty. It was Abraham's meek management of his quarrel habit the earth which they Iciiow to be theirs by the divine allot ment, and they are safe beneath the divine protection; this suf. flees them, till, in the last day, they arrive at the full possession of their inheritance. The furious, on the contrary, by grasping at all, lose every thing. Calv. in Matt. ▼. 5.
A DISCOURSE CONCERNING MEEKNESS,
with Lot, that secured both his own and his kinsman's possessions, which otherwise would have been an easy prey to the Canaanite and the Perizzite that dwelt then in the laud, Gen. xiii. 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. xxvi. 13.) he grew till he became very great: and his son Jacob lost nothing in the end, by his meek and quiet carriage toward his uncle Laban. Revenge is costly; Haman bid largely for it, no less than ten thousand talents of silver: (Esth. iii. 9.) it is better to forgive, and save the charges. Mr. Dod used to say, *< Love is better than law; for love is cheap, but law is chargeable." Those tradesmen are commonly observed to thrive most, that make the least noise, that with quietness work and mind their own business, 2 Thess. iii. 12.
(3.) It has 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 he you shall he hid, (so runs the promise, Zeph. ii. 3.) if any be, you shall, you stand fairest for special protections. Meekness approaches to that innocence which is commonly an efi'ectual 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 cowardice to set upon an unanned unresisting man, that resents not provocation. Who is he that will harm you, if you be followers th dyaSs, of him that is good, in his goodness, 1 Pet. iii. 13. Who draws his sword, or cocks his pistol, at the harmless silent lamb ? while every one is ready to do it at the furious barking dog. Thus does 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 calls 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 preserved by the condescen-
Dr. Hammond, Prael. Cat. p. 117.
sion of one, that lay down and let the other go o¥er 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? (says he, 1 Sam. xxiv. 16.) I have sinned, return, my son David, 1 Sam. xxvi. 21. And after that, Saul persecuted him no more, ch, xxvii. 4. The change that Jacob's meekness made in Esau, is no less observable ; and (some think) is remarked as very strange and surprising, by an unusual pointing in the Hebrew text, upon Esau's kissing Jacob, Gen. xxxiii. 4. inpv a point over every letter, to put the reader in niind to take special notice of it. In the ordinary dispensatioiis of Providence, some tell us,* that they have found it remarkably true in times of public trouble and calamity, that it has commonly fared best with the meek and quiet; their lot has been safe and easy, 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 devised, (Ps. xxxv. 20; xxxvii. 12, 14.) but those by a kind and overruling providence are ordinarily baffled and made successless. Thus does this grace of meekness carry its own recompence along with it, and in keeping this commandment, as well as after keeping it, there is a great reward, Ps. xix. 11.
IV. Consider what a preparative it is for something further. It is a very desirable thing to stand complete in all the will of God, (Col. iv. 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 hanmiers in the building of the temple: those are most fit for temple service that are most quiet and composed. The work of God is best done, when it is done without noise. Meekness qualifies and disposes us to hear and receive the word: when malice and envy are laid aside, and we are like new-bom babes for innocence and inoffensiveness, then we are most fit to receive the sincere milh of the word, and are most likely to grow thereby, 1 Pet ii. 1, 2. Meekness prepares the soil of the heart for the seed of the word, as the
AND QUIETNESS OF SPIRIT.
380 hasbandman opens anr! breaks the clods of his pround, mnd makes plain the face thereof and then casts in the principal wkeat and the appointed barley, Isa. xxviii. 24, 25. Christ's ministers are fishers of men, but we seldom fish snccessfally in these troubled waters. The Toice that Eliphaz heard, was ushered in with a profound silence, (Job iv. 16.) and in slumberings Mpon the bed, a quiet place and posture. God opens the ears of men, and sealeth their instructions. Job xxxiii. 15, 16. Prayer is another duty which meekness disposes 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. ii. 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,* Matt. v. 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 who are in a quiet frame, whose souls are entered into that present sabbatism which the gospel has provided for the people of God, Heb. iv. 9. The Lord's supper is the gospel-feast of uniea' tened bread, which must be kept, not with the old leaven of wrath, and malice, and wickedness, but with the unleavened bread of sincerity and truth.f
God made a gracious visit to Abraham, (Gen. xiii. 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 steadiness and regilarity 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 yon would have one foot of the compass
LcSTC thy Gift: Ocor an nXcirai artfiiav etvat ru dwp« KaraXt/X' wa*ofit99, ica< 0wofiiC*i* ^^i*% civai, to irporcpor oire Xtfeiv koi xoraX*
XoTiiMM.—Ood does not deem that any dishonour attaches to him. when be ksres a gift, though it should be slighted; and do6t thou think it degrading to make the first overture toward reconcili-ition ? CkrjfBotL Hm. ^ Qnid eti od pectm Dei acctdert »in§paef f Ai rtrnmionem dtbi-
V go even round the circumference, you must be sure to keep the other fixed 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 who are quiet themselves, cannot but be easy 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 easy 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 Egypt, forty years a servant in Midian, and forty years a king in Jeshurun; 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 through all. If man be a sociable creature, the more he has of humility, 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 thanJc-fully, 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 cheerfully and easily. I have heard of a married couple, who, though 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 lived up to, would prevent many of those breaches among relations, which occasion so much gniilt and grief, and are seldom healed without a scar. It was part of the good advice given by a pious and ingenious father, to his children newly entered into the conjugal relation ;
Doth one speak fire ? t'other with water come ; Is one provoked ? be t'other soft or dumb.
And thus one wise, both happy. But where wrath and anger are indulged, all relations are imbittercd, those that should be helps, 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, Prov. xxi. 19 ; xxvii. 15. Some of the Hebrew critics have noted, that if you take away n* the fear tortm am retention* t Quomotb piacabit palrem irattu infratrem, aim omnit ira ab initio interdieia lit nobit /—How can we attain the peace of God without peace! How can we attain the remission of our sins without remitting the sins of others 1 How can he that is an. gry with his brother, pacify bis bther, who, from the first, forbids us to be angry * Jh-tuL de Orat. c. 10.
A DISCOURSE CONCERNING MEEKNESS,
of the Lord, from vm and nvtt husband and wife; there remains but vie and rw 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 encouraged and cheered up, catt doum, but not in despair; in both even, like a dye, throw in which way you will, it lights on a square side. St Paul, who had learned in every state to be content, a urapcijc— satisfied with-in himself knew how to be abased, and knew how to abound; every where, and in all things he was instructed both to he full and to be hungry, both to abound, and to suffer need, Phil. iv. 11,12. Changes iHithout made none witliin. It is a temper which, as far as it has 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 gn^^rd. Being to pass through this world by honour and dishonour, by evil report and good report, that is, through a great variety of conditions and treatments, we have need of that long-suffering and kindness, and love unfeigned, which will be the armour of righteousness, on the right hand and on the left. I refer to that scripture, 2 Cor. vi. 6—8. Meekness and quietness will fortify 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 to lie by without damage. It is the continual happiness 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 armed for it, so as to preserve its peace and purity at such a time, which are our two great concerns, that we may neither torment ourselves with a base fear, nor pollute ourselves with a base compliance. We are accustomed to say, *' We will give ytvu$itva J»t ftveratf nat t» iroiqvctff.—Seek not to sdjost events to any thing for a quiet life.''—I say, any thing for a quiet conscience, which will be best secured under the shield of a meek and quiet spirit, which doth not render railing for railing, (1 Pet. iii. 9.) nor aggravate the threatened trouble, or represent it to itself in its most formidable colours, but has learned to put a but upon the power of the most enraged enemies; they can but kill the body ; and to witness the most righteous testimony with meek ncss and fear, (I Pet. iii. 15.) like our Master, who, when he suffered, threatened not, but committed himself to him tJiatjudgeth righteously, 1 Pet ii. 23. Suffering saints (as the suffering-Jesus) are compared to sheep, (Isa. liii.7. Rom. viii. 36.) as sheep dumb before the shearer, nay, dumb before the butcher. The meek and quiet Christian, if duly called to 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 rejoice with joy unspeakable, and full of glory. Angpry, 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 geat care must be to glorify Grod, 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. . 6. It makes us fit for death and eternity. The grave is a quiet place ; there the wicked cease from troubling. Job iii. 17. Those that were most troublesome, are there bound to the peace; and their hatred and envy (those great make-bates) are there perishedf Eccl. ix. 6. Whether we will or no, in the grave we shall lie still and be quiet. Job iii. 13. What a great change then must it needs be to unquiet, ang, 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 ourselves for the grave, to prepare ourselves for it by adapting and accommodating ourselves to that which is likely to be our long home: this b dying daily, quieting ourselves, for death will shortly quiet us.
The meek and quiet soul is at death let into that rest which it has 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. Ivii. 3.
your will so much ai to adjust your will to events; thus you wiU act a t>ecomlng part. Spict. c. 13.
AND QUIETNESS OF SPIRIT.
291 ith we expect the judgment, than which more dreadful to them that are conten-. ii. 8. The coming of the master brings r with it, to those who smite their fellow-Luke xii. 45,46.) but those that are meek are likely to have their plea ready, their tated, and whenever it comes, it will be : to them: to those whose moderation is ill men, it will be no ungrateful news to he Lord is at hand, Phil. iv. 5. It is there-ibed, as that which ought to be our con-that whenever our master comes, we may >f him in peace, 2 Pet. iii. 14. that is, in e temper. Blessed is that servant, whom hen he comes shall find in such a frame. xan " (says the late excellent Abp. Tillot-preface to his book of Family Religion) oth to he taken out of the world reeking hot rp contention with a perverse adversary; ittle out of countenance to find himself in translated into the calm and peaceable re-' blessed, where nothing but perfect charity ill reigns for ever.*' Heaven, for certain, place, and none are fit for it but quiet he heavenly Canaan, that land of peace, no heaven to those that delight in war; md unquiet people would be out of their ke a fish upon dry ground, in those calm
I the sheep of Christ, (such as are patient islve,) that are called to inherit the king-out are dogs that bite and devour, Rev.
the wings of a dove, not those of a hawk lat David would fly upon to his desired .6.
f all this together, and then consider, lere be not a real excellency in this meek-aietness of spirit, which does highly re-t to all that love either God or themselves, y sensible regard to their own comfort, lis world, or in that which is to come.
CHAPTER III.
THB APPLICATION.
w, have we not reason to lament the want tment of a meek and quiet spirit, among profess religion, and especially in our own If this be Christianity, the Lord help us! is there of the thing, even among those great pretensions to the name! Sure-said in another case,) Avt hoc non Evan-\ hi non Evangelici — Either this is not Qosf are not Gospel-professors. And oh! how u 2 bare and uncomely does profession appear, for want of this adorning! When the Israelites had stript themselves of their ornaments, to furnish up a golden calf, it is said, they were made naked to their shame, Exod. xxxii. 25. How naked are we (like Adam when he had sinned) for want of this ornament ! It is well if it were to the shame of true repentance ; for there is reason enough for it.
I am not teaching you to judge and censure others in this matter, there is 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 ourselves, 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 privilege and honour that we are so: we name the name of the meek and lowly Jesus, but how few are actuated by his Spirit, or conformed 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 reproachof that worthy Name by which we are called. May we not say, as that Mahometan did, when a Christian prince had perfidiously broke his league with him, ** O Jesus! are these thy Christians V
It is the manifest design of our holy and excellent religion, to smooth, and soften, and sweeten our tempers, and to work oflf the ruggedness and uneven-ness of them. Is it not a wretched thing therefore, that any who profess it, should be soured, and im-bittered, and less conversable and fit for human society, than other people ? He was looked 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 disriples of Jesus Christ, even those of the first three, do not know what manner of spirit they are of Luke ix. 55. So apt are we to deceive ourselves, especially when these extravagances shroud them* selves 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 it in other things which are praiseworthy ; 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 easy to be entreated, and all that is sweet,.and amiable, and endearing, though she is not herein justified of all who call themselves her children. But the blame must be laid upon the corruption and
A DISCOURSE CONCERNING MEEKNESS.
folly of the professors themselves, who are not so perfectly delivered into the moald of Christianity as they should be; 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 sceptre to rule in the soul, which is a lamentation, and shall be for a lamentation; (I refer to that complaint, Ezek. xix. 14.) something resembling the woful degeneracy of the angels that sinned, of whom it is said, (Jude 6.) That they kept not ri|v lavrotv apxfiv — Suum principatum. So the Vulgate: might it not be read, 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 choleric, (as it is said Calvin's was,) yet have been enabled by the power of divine grace to show in a good conversation their works with meekness and wisdom. It is not so impracticable as some imagine, 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 ourselves, 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.
I. Superiors are commonly very apt to chide, and that is, for want of meekness. It is spoken to the praise of him, who is the great ruler of this perverse and rebellious world, that he will not always chidej Ps. ciii. 9. But how many little rulers are there of families and petty societies, that herein are very unlike him, for they arc always chiding! Upon every little default, they are put into a flame, and transported beyond due bounds; easily provoked, either for no cause at all, or for very small cause; greatly provoked, and very outrageous, and unreasonable, when they are provoked. Their carriage is fiery and hasty, their language is scurrilous and indecent; they care not what they say, nor what they do, nor whom they insult; they are such sons of Belial, that a man cannot speak to them, 1 Sam. XXV. 17. One had as good meet a bear robbed of her whelps, as meet them. These require meekness. Husbands should not be bitter against their wives Col. iii. 19. Parents should not provoke their children Eph. vi. 4. Masters must forbear threateningy
fntt Ueci. Sytt. p. 816.
Eph. vi. 9. These are the rules, but how few are ruled 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 control of children and ser\'ants. But surely every little failure 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 beat? What needs so much noise and clamour, and all this ado ? Is this the product of a meek and quiet spirit ? Is this the best badge of your authority yoo 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 theu among the dogs of your flocV, and threatening 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 it, and those, so sharpened, as some tempers require and call for. But while you are governing others, pray learn to govern yourselves, and do not disorder yonr own souls, under pretence of keeping order in your families: for though you yourselves 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 yourselves contemptible and ridiculous, and rather prostitute than preserve your authority. Though your children dare not tell you so, yet perhaps they cannot but think that you are very unfit to command yourselves.t Time was, when you were yourselves children, and scholars, and perhaps servants and apprentices; and so (if you will but allow yourselves tlie liberty of reflection) you cannot but know the heart of ao inferior, (Exod. xxiii. 9.) and should therefore treat those that are now under you, as you yourselves then wished 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 graf ity and awful com-posedness 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 themsehes wisely, (Ps. ci. 2.) so as to avoid the two cxtremefl» that of Eli's foolish indulgence on the one hand, (I Sam. ii. 23, 24.) and that of Saul's brutish rage on the other hand, (1 Sam. xx. 30, 33.) and for tbe 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 vt fretting and vexing, and their hearts are hot withio them; they are uneasy in their place and station,
JVfmo Tfgere potest, nisi qui el rr^'.— No one is lit tO rule, tl Ctpi he it willing to be governed. Seneca.
AND QUIETNESS OF SPIRIT.
293 finding fault with eveiy thing that is said or done to them. Here wants a quiet spirit, which would reconcile as to the post wc are in, and to all the difltculties of it, and would make the best of the present state, though it be attended with many inconveniences. Those unquiet people, whom the apostle Jude in his epistle compares to raging wavet of the sea J and wandering start j («. 13.) were mur" murers and compiainers (v. 16.) /icfiii/ioipoc,— blamers of their loty —so the word signifies. It is an instance of unquietness to be ever and anon quarrelling with our allotment. Those wives wanted a meek and quiet spirit who corererf the altar of the Lord with tears, Mai. ii. 13. Not tears of repentance for sin, but tears of vexation at the disappointments they met with in their outward condition. Hannah's meekness and quietness was in some degree wanting, when she fretted, and wept, and would not eat; (1 Sam. i. 7.) but prayer composed her spirit, and set her 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 quarrelled so unreasonably with the father, for receiving and entertaining the penitent prodigal, Luke xv. 29. For those that are given to be uneasy, will never want something or other to complain of. It is true, (though not so readily apprehended,) that the sullenness, and murmuring, and silent frets of children and servants, are as great a transgression of the law of meekness, as the more open, noisy, and avowed passions of their parents and masters. We find the king's chamberlains wroth with the king, Esth. ii. 21. And Cain's quarrel witli God himself, for accepting of Abel, was interpreted anger at God : Gen. iv. 6. Why art thou wrothy and why is thy covntenance fallen? The sour looks of inferiors are as certain an indication of anger resting in the bosom, as the disdainful looks of superiors; and how many such instances of discontent there have been, especially under a continual cross, our own consciences may perhaps tell OS. It is the want of meekness only that makes those whom divine Providence has 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 shyness one of another: that there are in families envies and quarrels among the children and servants, crossing and thwarting, 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 of honour which we would engross to ourselves; 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 professed 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: these show the spirit disturbed, 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 ourselves rightly disposed to be quiet.
And now, may we not all remember our faults this day ? and, instead of condemning others, though ever so faulty, should we not each of us bewail before the Lord, that we have been so little actuated 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 a load upon ourselves for them: So foolish have Iheen and ignorant, and so lihe a beast, as the Psalmist speaks, when he is recovering himself from an intemperate heat, Ps. Ixxiii. 22. Think how often we have appeared before God and the world without our ornament, without our livery, to pur shame. God kept account of the particular instances of the unquietness of Israel ; they have tempted ific (says he) now these ten times. Numb. xiv. 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 ourselves, we should not be judged of the Lord. May we not all say, as Joseph's brethren did, (and perhaps some are, as they were, in a special manner called to say it, by humbling providences,) We are verily guilty concerning our brother. Gen. xlii. 21. ** Such a time, in such a company, upon such an occasion, I wanted meekness, and was unquiet; my spirit was provoked, and I spake unadvisedly with my lips, and now I remember it against myself. Nay, have not I lived a life of unquietness, in the family, in the neighbourhood, always in the fire of contention, as in m element, and breathing thrcateninjs ? And by so doing, have not I dishonoured my God, discredited my profession, disturbed my 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 extravagances of passion, but for all our neglects and omissions of the duties of meekness.
II. Have we not reason to labour and endeavour, since there is such a virtue, and such a praise, to attain these things? Should we not lay out ourselves to the utmost, for this ornament of a meek and quiet spvnt ? For your direction in this endeavour, (if you be indeed willing to be directed,) I shall briefly lay before you,
1. Some Scripture-precepts concerning 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,
6. 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
SECTION I. 1. Some Scripture-precepts concerning Meekness,
If we lay the word of God before us for our rule, and will be ruled by it, we shall find the command of God making meekness and quietness to be as much our duty as they are our ornament We are there told, as the will of God,
(1.) That we must seek meekness. This command we have, Zeph. ii. 3. and (which is especially observable) it is directed to the meek of the earth ; Seek ye the Lord, all ye meek of the eartk ; — Seek meekness. Though they were meek, and were pronounced so by him that searches the heart, yet they must seek meekness; which teaches us, that those who have much of this grace, have still need of more, and must desire and endeavour after more ;* Si dixisti, sufficity periisti — if you say that you have enough you must perish. He that sits down content with the grace he has, and is not pressing forward toward perfection, and striving to grow in grace, to get the habits of it more strengthened and confirmed, and the operations of it more quickened and invigorated, it is to be feared has no true grace at all; but though he sit ever so high and ever so easy in his own opinion, yet sits down short uf heaven. Where there is life, one way or other there will be growth,
PtUo mmltot potu Utf ad sn'pientiam ptrvenire, nisi puitU$*iU te per-venise.— lam persuaded that many who have falleu short of wis-
A DISCOURSE CONCERNING MEEKNESS,
till we come to the perfect man. Job xrii. 9. He that katH 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, Phil. iii. 13, 14. Those who took joyfully the spoiling of their goods, are yet told, that they have need of patiencef Heb. x. 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) ha?e still need of meekness; that is, they must learn to be yet more calm and composed, more steady, and even and regular, in the government of their passions, and in the management of their whole conversatioD. They who have silenced all angry words, must learn to suppress the first risings and motions of angry thoughts.
It is observable, that when the meek of the earth are especially concerned to seek meekness, even when the decree is ready to bring forth, 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 is little enough. Meekness toward God, the author, and toward 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. iii. 10.) a critical day, when the exercise of meekness is the work of the day: sometimes the children of men are more than ordinarily provoking, and then the children of God have more than commonly need of meekness. When God is justly angry, and men are unjustly angry, when our mother's children are angry with us, and our Father angry too, there is 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, it is a fruit of the Spirit, it 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 Gody and it shall be given him. Jam. i. 5. The God we address is called, The God of patience and con-solationy (Rom. xv. 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 aflliclions,) and as such we must look to him, when we come to him for grace to make us like-minded, that is, meek and loving one toward 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 doro, would have attained it, had they not supposed that they bsd attained it already. iSni, de 7)ranqu,
AND QUi:tfrNESS OF SPIRIT.
205 make their court to the best giver who never said to. the wrestling seed of Jacob, Seek in vain ; but has given us an assurance, firm enough for us to build upon, and rich enough for us to encourage ourselves vrith, 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 meekness; // may he ff€fH skall be hid in the day of the Lord's anger. Though it be but a promise with an [it may he^'] yet it ministers abundance of comfort: God's probabilities are better than the world's 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 has an ark for all bis Noahs, his resting quiet people, in which they shall be hid, it may be, from the calamity itself; 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 Ps. xci. 1,2.
(2.) We must put on meekness. This precept we have. Col, iii. 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 lie 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 tried 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 clothing, which you cannot go without; look upon yourselves 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 holy and beloved,^ because you are so in profession ; and that you may approve yourselves so in truth and reality, be clothed with meekness, as the elect of God, a choice people, a chosen people, whom God has set apart for himself from the rest of the world, as holy, sanctified to God, sanctified by him. Study these graces, which put such a lustre upon holiness, and recommend i to those that are without: as beloved, beloved of God, beloved of man, beloved of your ministers; for love's sake put on meekness. What winning persuasive rhetoric 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 Spirit's working, a garment of his pre-
AUtwr imdmmniur 0u7i7m, alitgr tacerdote$^ ergo induiU vobis eon-vewulia MitfinM/a.—Soldiers are attired in one way, and prietts in paring *, but we must put it on, that is, we must lay our souls under the commanding power and influence of it. Put it on, not as a loose outer garment, to be put off* in hot weather, but let it cleave to us, as the girdle cleaves to a man's loins; so put it on, as to reckon ourselves naked, to our shame, without it. ^ (3.) We mufX follow after meekness.^This precept we have, 1 Tim. vi. 11. Meekness is there put in opposition to those foolish and hurtful lusts that Timothy must flee from: Thou, O man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, $neehness: see what good company it is ranked with. Every Christian is in a sense a man of God, (though Timothy is called so as a minister,) and those that belong to God are concerned 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 when we have most need of it; but we must follow after it, and not be taken ofi* 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 wise and diligent to preserve the peace, both within doors and without.^^Fol-lowing meekness bespeaks a sincere desire, and a serious endeavour, to get the mastery of our passion, and to check, govern, and moderate all the motions of it. Though 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 bo peaceable; if others will strike the fire, that is their fault; let not us be as tinder to it.
(4.) We must show all meekness unto all men. This is one of the subjects which Paul directs a young minister to preach upon, (Tit. iii. 2.) Put them in mind to show all meekness. It is that which we have need to be often reminded 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 reconunended to us, iraaiiv irpao Ttiraall kinds of meekness; bearing meekness, and forbearing meekness; qualifying meekness, and condescending meekness; forgiving meekness; the meekness that endears our friends, and that which reconciles our enemies; the meek* ness of authority over inferiors, the meekness of obedience to superiors, and the meekness of wisdom towards all. AII meekness is meekness in all relations, in reference to all injuries, all sorts of provocation, another; let every person wear what best becomes him. AqiiU% in loo.
A DISCOURSE CONCERNING MEEKNESS,
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 show 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, wc must manifest that we have indeed a regard to the law of meekness, and that we make conscience of what we say and do when we are provoked. Wc must not only have the law of love written in our hearUi, but in our tongues, too, we must have the law of kindness, Prov. XXxi. 26. And thus the tree is known by its fruit. This light must shine, that others may see the good works of it, and hear the good words of it too, not to glorify us, but to glorify our Father. We should study to appear in all our converse, so mild, and gentle, and peaceable, that all who see us may witness for us, ihat we are of the meek of the earth. We must not only be moderate, but let our moderation be known, Phil. iv. 5.
He that is in this respect a wise man, let him show it in the meekness of wisdom. Jam. iii. 13. What are good clothes worth, if they be not worn ? Why has the servant a fine livery given him, but to show 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 show it? The showing of our meekness will beautify our profession, 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 hetrayetk ittelf, and the house is filled with the odour of it. Again, This meekness must be thus showed unto all men, foes as well as friends, those without, as well as those within, all that we have any thing to do with. We must show our meekness rot 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 use entreaties, but, whatever is the practice, it is not the privilege of the rich to answer roughly, Prov. xviii. 23. We must thow our meekneu not only to the good and gentley but also to the froward, for this is thankworthy, 1 Pet. ii. 18, 19. Our meekness must be as extensive as our love, so exceeding broad is this commandment. All meekness to all men. We must show this meekness most to those with whom we most converse. There are some that, when they are in company with strangers, appear very mild and good-humoured, 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 :* this shows that the fear of man gives greater check to their passions
ulti te etiam in privato lore fxplicet nuignus animus.—A great mind has an opportunity of displaying itself within the narrow circle of a family scene. Sen.
than the fear of God. Our rule is to be meek toward all, even to the brute creatures, over whom we are lords, but must not be tyrants: a good man is mur-eiful to his beast.
Observe the reason which the apostle there gives why we should show all meekness toward all men, for we ourselves also were sometime foolish, f v. 3. Time was, when perhaps we were as bad as the worst of them we are now angry at; 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 ? Has God forgiven us that great debt, and passed by so many vrilful provocations, and shall we be extreme 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 has forgiven us, Col. iii. 13.
It may be of use also for the qualifying of oar 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 ourselves sometimes foolish? Our children are careless, and playful, and froward, and scarcely governable, and were not wc ourselves 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.
(6.) We must study to be quiet, (1 Theirs, it. 11.) that is, study not to disturb others, nor to be ourselves disturbed by others; those are quiet that are apt not either to give or take offence, ^Xon/iftdac tievxattiv — Be ambitious of this, as the greatest honour, to be quiet: so the word signifies. The roost 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 carried 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 bor-rowed from a heathen,)
Let him that will ascend the tottering 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 overthwart the stage Of public action, unheard, unseen. And unconcerned as if I ne'er had been.
f Ifac et not risimu* oliquando ; Jlunt, mom natcwttnr Chtittiami. — There was a time when wc too made sport of these thingsi we were not horn Cbil6tians, but become such. TntuL
AND QUIETNESS OF SPlRrP.
097
This is studying to be quiet. Subdae and keep under all those disorderly passions which tend to the disturbing and clouding of the soul. Compose yourselves to this holy rest; put yourselves 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 myster}% Phil. iv. 12. fitftvtipunf I am instructed, at in a mystery, both to be full 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 ourselves, to work upon our own hearts the principles, rules, and laws of meekness; and to furnish ourselves 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 ourselves, 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 actuated by an even spirit, under all the nnevennesses of Providence; and remember that one good word which Sir William Temple tells us the then Prince of Orange (late K. William) said he learnt from the master of his ship, who, in a storm, was calling to the steersman with this word. Steady steady. Let but the hand be steady, 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.
SECTION II.
2. 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 showing 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 actuated 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, who will bear their testimony to the comfort of meekness, and upon trial recommend it to us; but we shall single out only some few from 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, proposes 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 bus-band) 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 toward God, the more we shall have of meekness toward 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. xiii. 8.) Let there be no strife, I pray thee: though he might command the peace, yet for love's sake he rather beseeches. Every word has an air of meekness, and a tendency to keep the peace. And when the expedient pitched upon for the prevention of strife was their parting from each other, though Lot was the junior, yet Abraham, for peace-sake, quitted his right, and gave Lot the choice, V. 9. and the gracious visit which God gave him thereupon, v, 14. was an abundant recom-pence for his mildness and condescension. Another instance of Abraham's meekness we have in his carriage towards Sarah, when she quarrelled with him so unreasonably about her maid, angry at that which she herself had the doing of, (Gen. xvi.
5, 6.) My wrong be upon thee ; the Lord judge between thee and me, Abraham might soon have replied, you may thank yourself, 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. xxi. 24, 25. He first enters into a covenant of friendship with him, which was confirmed by an oath, and then (not reproaches him, but) reproves 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 thee and me ? If meekness rule, matters in variance may be fairly reasoned and adjusted without violation or infringement of friendship. This is the example of that great patriarch. The future happiness of the saints is represented as the bosom of Abraham, (Luke xvi. 23.) a quiet state. Those who hope to lie 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 expresses it) ** is the father of all who are gathered under the wings of the Divine Majesty."
A DISCOURSE CONCERNING MEEKNESS,
(2.) Moses was a pattern of meekness, it was his master-grace, that in which, more than in any other, he excelled. This testimony the Holy Ghost gives of him, (Numb. xii. 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 received from those of his own house; which intimates, that his quiet and patient bearing of it was, of all others, 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 Job, was tried on all hands. Armour of proof shall be sure to be shot at. It should seem that his wife was none of the best-humoured women; for what a passion was she in about the circumcising of her son, when she reproached him as a bloody husband; and we do not read of one word that he replied, but let her have her saying, Exod. iv. 25,26. When God was angry, and Zipporah angry, it was best for him to be quiet. The lot of his public work was cast in the provocation, in the day of temptation in the wilderness, Ps. xcv. 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 less a figure than Miriam the prophetess, and Aaron the saint of the Lord,) quarrel with him, speak against him, envy his honour, reproach his marriage, and are ready to head a rebellion against him. Numb. xii. 1, 2. God heard this, (v. 2.) and was angry, (v. 9.) but Moses, though he had reason enough to resent it wrathfully, was not at all moved by it, took no notice of it, made no complaint to God, no answer to them, and so little interested in the matter, that we do not find one word that 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, / seek not mine own glory, he presently added, but there is one that seekcth andjudgeth. And it was upon this occasion that Moses obtained this good report, He was the meekest of all the men on the earth, " No man could have given greater proofs of courage than Moses:'' (it is the learned Bp. Hall's remark, Con-temp, 1. 6.) '^ He slew the Egyptian, beat the Midi-anite shepherds, confronted Pharaoh in his own court, not fearing the wrath of the king; he durst look God in the face amidst all tlie terrors of Mount Sinai, and draw near to the thick darkness where
Josephus, ^11/17. /. 4. c. 8. gives this character of Moses; /#/. fectus ita temper in potettaU Aabuit, ni omnino iUit earere videretur, et nomiiui tai Uum eorum ex hi$ qua in aiiis hominibvt conspicefef, cofnita
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 Jeshumn, 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, quarrelled 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 thb not once or twice, but many times.
And yet we must observe, that, though Moses was the meekest man in the world, yet when God's honour and glory were concerned, no one was 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. xvi. 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 though Moses was eminent for meekness, yet he once transgressed the laws of it; when he was old, and his spirit was provoked, he spake unadvisedly with his lips, and it went ill with him for it; (Ps. cvi. 32, 33.) which is written, not for imitation, but for admonition; not to justify 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 has 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, (Zech. xii. 8.) That the feeble shall be a 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. xvii. 28. Why earnest thou down hither, ^c, ? how mild was his answer! What have I now done? Is there not a cauuf V, 29. When his enemies reproached him, he was not at all disturbed at it, (Ps. xxxviil. 13.) /. as i deaf man, heard not. When Saul persecuted him habere.—He was so complete a master of himseir. that be seeiwd altogether destitute of passions, and to be acquniuted with them only from the manner in which be saw them agitate others.
AND QUIETNESS OF SPIRIT.
299 with such an unwearied malice, he did not take the advantage which providence seemed to offer him, more than once, to revenge and right himself, hut left it to God to do it for him. David's meek spirit concurred vrith the proverb of the ancients, Wick-edness proeeedetk from the wicked, hut my hand shall not be upon him, I Sam. xxiv. 13. When Nabal's churlishness provoked him, yet Abigail's prudence soon pacified him, and it pleased him to be pacified. When Shimel cursed him 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 hidden him: (2 Sam. xvi. 10,12.) quietly committing his cause to God, who judges righteously, v. 12. And other instances there are in his story., which evidence the truth of what he said, (Ps. cxxxi. 2.) My soul u even like a weaned child. And yet David was t a great soldier, a man of celebrated courage, that slew a lion, and a bear, and a Philistine; (as mach a ravenous beast as either of them;) which shows, that it was his wisdom and grace, and not his cowardice, 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 (though sometimes they ruffled him a little, yet) for the main he preserved an admirable temper, and an evenness and compos-edness of mind, which was very exemplary. When, upon the surprise of a fright, he changed his behaviour before Abimeleeh, and counterfeited that madness which angry people realize, yet his mind was so very qaiet and undisturbed, that at that time he penned the 34th Psalm, in which not only the excellency of the matter, and the calmness of the expression, but the composing 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, though 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. XXX. 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 passions, as did in the least clash even with the evangelical laws of meekness; we cannot imagine, that one who was so piously calm in his common conversation, should be sinfully hot in his devotion: nor are they to be looked upon as the private expressions of his own angry resentments, but as inspired predictions of
JWm erfo mopebahir eo Hvitiu David, cvi abundabat bo Homm opemm CMtdtmUs ; itaqut U qui eito iajvria tnov Hur, facit se dignvm eontumeUm Mlm'.—David, having the abundant consciousness of good works, beaid himaelf reproached without agitation; he who, when re< proacbed, shows that he is greatly disturbed, induces a suspicion that be b not reproached without cause. Ambr. de Ojffic. IU>. I. cap. 6.
God's judgments upon the public and obstinate enemies of Christ and his kingdom; as appears by comparing Ps. Ixix. 22,23. with Rom xi. 9,10. and Ps. cix. 8. with Acts i. 20. Nor arc they any more opposite to the spirit of the gospel, than the cries of the souls under the altar, (Rev. vi. 10.) or the triumphs of heaven and earth in the destruction of Babylon, Rev. xix. 1, 2.
(4.) St. Paul was a pattern of meekness. Though 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. He studied to please all with whom be had to do, and to render himself engaging to them, for their good to edification. How patiently did he bear the greatest injuries and indignities, not only from Jews and heathens, but from false brethren, thatwere so very industrious to abuse and undermine him! How glad was he that Christ was preached, though out of envy and il Uwill, 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. iv. 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 ? Herein the spirit of meekness appears more open and legible than in the use of the rod, though that also is very well consistent with it.
Many other patterns of meekness might be adduced, but the time will 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; stopt 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. xi. 32 —34. But, after all,
(5.) Our Lord Jesus 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 orif Datid fuit fortit in priftio, auiiukWm in imperio, patiens in am-vilio, fetTf wtagit promptut quam re/erre injvriat.—D&vid was va* liant in the field, clement on the throne, patient under reproacht and more willing to bear an injury than to resent it. Ambr. 1.3. c. 17.
A DISCOURSE CONCERNING MEEKNESS,
ginal: Be ye followers ofme, (says Paul, I Cor. xi. I.) at I am of Christ, He fulfilled all righteousness, and was a complete exemplar of all that is holy, just, and good; but I think, in most, if not all, those places of Scripture where he is particularly and expressly propounded to us for an example, it is to recommend to us some or other of the duties of Christianity; those I mean which tend to the sweetening 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. V. 2. Forgive as Christ forgave «#, Col. iii. 13. Please one another, for Christ pleased not himself, Rom. XV. 2, 3. Be charitable to the poor, for we know the grace of our Lord Jesus, 2 Cor. viii. 9. Wash one another's feet, that is, sloop to the meanest offices of love, for Christ did so, (John xiii. 14. Mat. xx. 27, 28.) Doing all with lowliness of mind, for it is the same mind that was in Christ Jesus; (Phil. ii. 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 called 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 John, (Rev. v. 5.) That the lion of the tribe of Judah would open the sealed book: and I beheld, (say John, 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 Judah, which the dying patriarch describes lo be a lion gone up from the prey, and that is stooped down and couchvd, and not to be roused up; (Gen. xlix. 9.) which spesiksthe quietness and repose even of this lion. If Christ be a lion, he is a lion resting; the devil is a lion roaring, I Pet. V. 8. But the adorations given to Christ by the heavenly hosts speak of him as the Lamb, Rev. V. 8, 12, 13. Blessing and glory — to him that sits upon the throne; they do not say, and to the lion of the tribe of Judah, but to the Lamb; though he has a name given him above every name, yet he will be known by that name which denotes 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 Jah, is the Father of the fatherless, and the Judge of the widows, Ps. Ixviii. 4, 6. Some make his* name xP*^oc» ^^ ItViyc an allusion to x?ri*:roQ, which signifies kind, and gentle, and gracious, Christ rides prosperously, because of meek-ness, Ps. xlv. 4.
Now it is the character of all the saints, that they follow the Lamb. Rev. xiv. 4. As a lamb they follow
The heathens, by mistake, called Christ rArrt/w-Gracious; and the Christians, Chretliani: So Sueton. Vil. Cland. c. 2.5. Impui-tore Ckretto, Lactantius takes notice of this, Inttit. /. 4. c 7. Su bim in his meekness, and are therefore so often called the sheep of Christ, This is that part of his copy which he expressly calls us to write after, (Matt. xi. 29.) Learn of me, for I am meek andlowlf 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 suflcrings, when be says, that he left us an example, that we skmddfo Uow his steps, I Pet. ii. 21.
Let us observe particularly the meekness of oar 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 Fatha*, cheerfully submitting to his whole will, and standing complete in it. In his commanding will, Lo, Icomt, (says he,) 1 delight to do thy will; thongh it enjoined him a very hard piece of service, yet it was his meet and drink, (John iv. 34.) and he always did those things that pleased his Father, John viii. 29. So likewise in his disposing will, he acquiesced from first to last. When he was entering on that sharp encounter, though sense startled at it, and said. Father, if it be possible, let the cup pass from mf; yet he soon submitted with a great deal of meekness; Not as I will, but as thou wilt. Matt. xxvi. 39,42. Though it was a very bitter cup, yet his Father put it into his hand, and therefore he drank it withoot any struggle or reluctance, when it came to the point, reasoning himself from that topic into this compliance, (John xviii. 11.) The cup that my Father hath gireji 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 loved and followed him. With what remarkable instances of mildness, and gentleness, and tender, ness, did he train up his disciples; though 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.
First, 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 ofl*, nor turn them out of his school; bat doth TertulUan, j4pol. c. a and thence calls the Christian name, Somen i/nionimn—An innocent name.
ANP QUIETNESS OF SPIRIT.
301 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. v. 2. As long as he was with them, so long he suffered them, Mark ix. 19. This, as it is a great encouragement to Christian learners, so it is a great example to Christian teachers.
Secondly, In his forgiving and passing by their unkindnesses and disrespects to himself. He was not extreme to mark, no, not what they did amiss of this kind. When they murmured at the cost that was bestowed upon him, and called it waste, 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. Matt. xxvi. 8, 11. When Peter, and James, and John, 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 concerned 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 gve them any hard language, but. Could ye not watch with me one hourt 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 apologizes for them, The spirit indeed is willingj but the flesh is weahy Matt xxvi. 40, 41. When Peter had denied him. and had cursed and sworn he did not know him, than which (besides the falsehood and perfidiousness of it) nothing could be more unkind; with what meekness did he bear it! It is not said, the Lord turned, and frowned upon Peter, though he deserred to be frowned into hell, but, the Lord turned ' and looked upon Peter, (Luke xxii. 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 Chnst and Peter met in Galilee, and had dined together as a token of reconciliation, and some discourse passed 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; (John xxi. 15—17.) which teaches 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 lore to them, as the apostle expresses it, 2 Cor. ii. 8.
[3.] He was very meek toward his enemies, that hated and persecuted him. The whole story of his life is filled with instances of invincible meekness; | while he endured the contradiction of sinners against himself, which was a constant jar, he had a perpetual serenity and harmony within himself, and was never in the least discomposed by it. When his preaching and miracles were cavilled 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 replied in thunder and lightning! How well satisfied, under all such invidious reflections, with this, that Wisdom is however justified of all her children! Matt. xi. 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 ix. 55.) Ye know not what manner of spirit ye are of. This persua sion Cometh not of him that calleth you, Gal. v. 8. The design of Christ and of his holy religion is to shape men into a mild and merciful temper, and to make tliem 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. Though he was the most innocent and the most excellent person that ever was, who by the doctrine he had preached, and the miracles he had wrought, bad richly deserved all the honours and respects that the world could pay him, and infinitely more, and though 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 quenched all the fiery darts which his malicious enemies shot at him. His meekness towards his enemies appeared. First, In what he said to them, not one angary word, in the midst of all the indignities they offered him: When he was reviled, he reviled not again, I Pet. ii. 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, (John xviii. 23.) If I have spoken evil, bear witness of the evil: hut if well, why smitest thou me ?
Secondly, In what he said to God for them; Father, forgive them, so giving an example to his own rule, (Matt. v. 44.) Pray for them which despite-fully use you. Though he was then deeply engaged in the most solemn transaction that ever passed between heaven and earth ; though 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
W2
A DISCOURSE CONCERNING MEEKNESS,
mercy he begged 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, for-give 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, 1 Cor. ii. 8. 1 Tim. i. 13.
Now in all these things our Master has left us an example. What is the practice of religion but the imitation of God endeavoured 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 Jesus 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, (says Christ,) hath teen the Father, (John xiv. 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 designed to recover the lapsed souls of men from their degenerate state, and to sweeten their spirits and temper; and so to befriend human 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 ourselves to him ? We profess to rejoice in him, as our forerunner, 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 provoked 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 ere this been carried 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 theoftening of us. The apostle fetches an argument from that kindness and love to us which we ourselves have experienced, who were foolish and (^sobedient, to persuade us to he gentle, and to show all meekness; (Tit iii. 2—4.) and he beseeches the Corinthians, by the meekness and gentleness of Christ, as a thing very winning, and of dear and precious account, (2 Cor. x. 1.) Let the same mind therefore he in us, not only which was, but which, as we find to our comfort, still is, in Christ Jesus, Phil. ii. 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. Jet 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, thai 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. Tiii. 9. And if we be not owned as his, we are undone for ever.
SECTION III.
3. Some particular instances wherein the exercise ef Meekness is in a special manner required.
The rule is general; we must show ail meekness: it 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 apostle's direction, (Gal. vi. 1.) If a man he overtaken in a fault, (that is, if be be surprised by a temptation 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 gves this rule, he means not ministers only, as if none were spiritual bot they ; though they perhaps are chiefly intended, because they are, as the prophet speaks, (Isa. xxix. 21.) reprovers in t/ie gate, that is, 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 yourselves so indeed, actuated 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 ia grace and holiness, and the best gifts, (such are called spiritual in distinction from the babes in Christ, I Cor. iii. 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 hear the infirmities of the weak, (Rom. xv. I.) Do you therefore restore such a one, Karaprtlm — set kim in joint again. The setting of a dislocated joint, or a broken bone, is, for the present, painful to the patient, bot it must be done, and it is in order to the nuiking of hroken hones to rejoice. Now this ye must do with the spirit of meekness, with all the candour, 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, vis. 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. Though sometimes it is needful to reprove with vrarmtb, yet we must never reprove with wrath, for the wrath ef man worketh not the righteousness of God, Jam. i. 20. There is an observable diflerence, but no contradiction, betwixt the directions Paul gives to Timothy,