writes to Women yet he useth a Word of the Masculine Gender because the Ornament he recommends is such as both Men and Women must be adorned with Grace as a living Principle of regular Holy Thoughts Words and Actions is sometimes called the new Man Eph. 4. 24. sometimes the inward Man Rom. 7. 22. and 2 Cor. 4. 16. and so here the hidden Man of the Heart 'T is call'd a Man because it s made up of many Parts and Members and its Actings are Vital and Rational and it restores those to the Dignity of Men who by sin had made themselves like the Beasts that perish 'T is call'd the Man of the Heart because out of the Heart are the issues of the Life there lie the Springs of the Words and Actions and therefore into that the Salt of Grace is cast and so all the Waters are healed He is the Christian indeed that â—s one inwardly and that Circumcision that Baptism which is of the Heart Rom. 2. 29. 'T is call'd the hidden Man of the Heart because the Work of Grace is a secret thing and doth not make a pompous shew in the eye of the World 't is a Mystery of Godliness a Life that is hid with Christ in God to whom secret things belong therefore the Saints are called his hidden ones Psal. 83. 3. for the World knows them not much less doth it yet appear what they shall be The King's Daughter that is espoused to Christ is all glorious within Ps. 45. 13. The working of Grace in the Soul is often represented as a Regeneration or being begotten again and perhaps when this good Work is call'd the hidden Man of the Heart there may be some allusion to the forming of the Bones in the Womb of her that is with Child which Solomon speaks of as unaccountable as is also the way of the Spirit Eccle. 11. 5. compare Iohn 3. 8. And lastly it consists in that which is not corruptible 't is not deprav'd or vitiated by the corruption that is in the World thro' Lust and is in the Soul a Well of living Water springing up unto eternal Life John 4. 14. In the Text he instanceth in one particular Grace one Member of this hidden Man in the Heart which we must every one of us adorn our selves with and that is a meek and quiet Spirit which is in the sight of God of great price Where observe 1. The Grace it self here recommended to us it is a meek and quiet Spirit There must be not only a meek and quiet Behaviour outwardly there may be that either by constraint or with some base and disguised Design while the Soul in the mean time is rough and turbulent and envenom'd the Words may be softer than Oyl while War is in the Heart Psal. 55. 21. But the Word of God is a Discerner and Iudge of the Thoughts and Intents of the Heart The Power of Men's Laws may bind a Man to the good Behaviour but it is only the Power of God's Grace that will renew a right Spirit within him Psal. 51. 10. That 's it that makes the Tree good and then the Fruit will be good The God with whom we have to do demands the Heart looks at the Principle and requires Truth in the inward parts not only in the Duties of his own immediate Worship that those be done in the Spirit but also in the Duty we owe to our Neighbour that that also be done with a pure Heart and without dissimulation The Word of Command which the Captain of our Salvation gives is Christians take heed to your Spirits Mal. 2. 15. 2. The Excellency of this Grace it is in the sigâ—t of God of great price It is really a precious Grace for it is so in the sight of God and we know that he can neither deceive nor be deceived It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same word that is used 1 Tim. 2. 9. for that costly Array which is joyn'd with Gold and Pearls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persons of Quality in their Ornaments affect not so much that which is Gay as that which is Rich not that which makes a Glittering Gawdy Shew and pleaseth Children and â—ools but that which is of intrinsick value and recommends it self to the intelligent A meek and quiet Spirit is such an Ornament which hath not that Gaiety that is agreeable to the humor of a carnal World but that real VVorth which recommends it to the favour of God 'T is one of those Graces which are compar'd to the Powders of the Merchant Cant. 3. 6. far fetch'd and dear bought even with the precious Blood of the Lord Jesus Herein we should every one labour and this we should be ambitious of as the greatest Honour that Present or Absent Living and Dying we may be accepted of the Lord and blessed be God it is a thing attainable thro' the Mediator from whom we have received how to walk so as to please him we must walk with meekness and quietness of Spirit for this is in the sight of God of great price Therefore this mark of Honour is in a special manner put upon the Grace of Meekness because it is commonly despised and look'd upon with Contempt by the Children of this World as a piece of mean-spiritedness but however they be termed and treated now they are happy and will appear so shortly whom God approveth of and to whom he saith VVell done good and faithful Servant for by his Judgment we must stand or fall eternally These words therefore will easily afford us this plain Doctrine That Meekness and Quietness of Spirit is a very excellent Grace which we should every one of us put on and be adorned with In the prosecution hereof we shall endeavour 1. To shew what this Meekness and Quietness of Spirit is And 2. VVhat excellency there is in it And 3. Apply it CHAP. I. The Nature of Meekness and Quietness of Spirit MEekness and Quietness seem to import much the same thing but the latter having something of Metaphor in it will illustrate the former and therefore we shall speak of them distinctly 1. We must be of a meek Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facilis So the Criticks Meekness is easiness of Spirit not a sinful easiness to be debauched as Ephraim's that willingly walked after the Commandment of the idolatrous Princes Hos. 5. 11. Nor a simple easiness to be imposed upon and deceiv'd as Rehoboam's who when he was forty Years old is said to be young and tender-hearted 2 Chron. 13. 7. but a gracious easiness to be wrought upon by that which is good as their 's whose Heart of Stone is taken away and to whom a Heart of Flesh is given Meekness is easiness for it accommodates the Soul to every Occurrence and so makes a Man easie to himself and to all about him The Latines call a meek Man mansuetus qu. manu
assuetus us'd to the Hand which alludes to the taming and reclaiming of Creatures wild by Nature and bringing them to be tractable and familiar Man's corrupt Nature hath made him like the wild Ass us'd to the VVilderness or the swift Dromedary traversing her ways Jer. 2. 23 24. But the Grace of Meekness when that gets Dominion in the Soul alters the temper of it brings it to hand submits it to management and now the VVolf dwels with the Lamb and the Leopard lies down with the Kid and a little Child may lead them for Enemies are laid aside and there 's nothing to hurt or destroy Isa 11. 6 9. Meekness may be considered with respect both to God and to our Brethren it belongs to both the Tables of the Law and attends upon the First great Commandment Thou shalt love the Lord thy God as well as the Second which is like unto it Thou shalt love thy Neighbour as thy Self though its special reference is to the latter First There is Meekness towards God and it is the easie and quiet Submission of the Soul to his whole Will according as he is pleased to make it known whether by his Word or by his Providence 1. It is the silent submission of the Soul to the Word of God The Understanding bowed to every Divine Truth and the Will to every Divine Precept and both without murmuring or disputing The Word is then an engrafted Word when it is received with◠Meekness Jam. 1. 21. i. e. with a sincere willingness to be taught and desire to learn Meekness is a Grace that cleaves the Stock and holds it open that the Word as the Imp may be graffed in it breaks up the Fallow Ground and makes it fit to receive the Seed captivates the high thoughts and lays the Soul like White Paper under God's Pen When the Day Spring takes hold of the ends of the Earth it is said to be turned as Clay to the Seal Job 38. 12 13 14. Meekness doth in like manner dispose the Soul to admit the Rays of Divine Light which before it rebelled against it opens the Heart as Lydias was opened and sets us down with Mary at the feet of Christ the learners Place and Posture Compare Deut. 33. 3. The promise of Teaching is made to the Meek because they are disposed to learn the meek will he teach his way Psal 25. 8 9. The Word of God is Gospel indeed Good tidings to the meek Isa. 61. 1. they will entertain it and bid it welcome the Poor in Spirit are Evangelized Mat. 11. 5. and Wisdoms Alms are given to those that with meekness wait daily at her Gates and like Beggars wait at the Posts of her Doors The Language of this meekness is that of the Child Samuel 1 Sam. 3. 9. Speak Lord for thy Servant heareth and that of Ioshua who when he was in that high Post of Honour giving command to Israel and bidding Defiance to all their Enemies his Breast filled with great and bold thoughts yet upon the intimation of a Message from Heaven thus submits himself to it Iosh. 5. 14. What saith my Lord unto his Servant And that of Paul and it was the first breath of the New Man Acts 9. 6. Lord what wilt thou have me to do And that of Cornelius Acts 10. 33. And now we are all here present before God to hear all things that are commanded thee of God And that of the good Man I have read of who when he was going to hear the Word used to say Now let the Word of the Lord come and if I had six hundred Necks I would bow them all to the Authority of it To receive the Word with meekness is to be delivered into it as into a Mold it seems to be Pauls Metaphor Rom. 6. 17. that form of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which you were given up Meekness softens the Wax that it may receive the impression of the Seal whether it be for Doctrine or Reproof for Correction or Instruction in Righteousness It opens the Ear to Discipline silenceth objections and suppresseth the risings of the Carnal mind against the Word consenting to the Law that it is good and esteeming all the Precepts concerning all things to be right even then when they give the greatest check to Flesh and Blood 2. It is the silent submission of the Soul to the Providence of God for that also is the Will of God concerning us 1. When the Events of Providence are grievous and afflictive displeasing to sense and crossing our secular interests meekness doth not only quiet us under them but reconcile us to them and inable us not only to bear but to receive evil as well as good at the hand of the Lord which is the excellent frame that Iob argues himself into Iob. 2. 10. 'T is to kiss the Rod and even to accept of the punishment of our iniquity taking all in good part that God doth Not daring to strive with our Maker no nor desiring to prescribe to him but Dumb and not opening the Mouth because God doth it How meek was Aaron under the severe dispensation which took away his Sons with a particular mark of Divine Wrath he held his peace Levit 10. 3. God was Sanctified and therefore Aaron was Satisfied and had not a word to say against it Unlike to this was the Temper or rather the Distemper of David who then was not like a Man after Gods own Heart when he was displeased because the Lord had made a breach upon Uzza 2 Sam. 6. 8. as if God must have ask'd David leave thus to assert the Honour of his Ark. When Gods Anger is kindled ours must be stifled such is the Law of Meekness that whatsoever pleaseth God must not displease us David was in a better frame when he Penn'd the 56 Psalm the Title of which some think speaks the calmness and submissiveness of his Spirit when the Philistines took him in Gath It is upon Ionathelem-reckokim the silent Dove afar off It was his calamity that he was afar off but he was then as a silent Dove mourning perhaps Isa. 38. 14. but not murmuring not strugling not resisting when seized by the Birds of Prey and the Psalm he Pen'd in this frame was Michtam a Golden Psalm The Language of this meekness is that of Eli 1 Sam. 3. 18. It is the Lord and that of David to the same purpose 2 Sam. 15. 25 26. Here I am let him do to me as seemeth good unto him Not only he can do what he will subscribing to his Power for who can stay his Hand Or He may do what he will subscribing to his Soveraignty for he giveth not account of any of his matters Or He will do what he will subscribing to his Unchangableness for he is in one mind and who can turn him But let him do what he will subscribing to his Wisdom and Goodness as Hezekiah Isa. 39. 8. Good is the
Let Meekness stand Centinel and upon the advance of a Provocation let us examine who it is we are about to be angry with and for what What are the merits of the Cause wherein lay the Offence what was the Nature and Tendency of it What are likely to be the Consequences of our Resentments and what harm will it be if we stifle them and let them go no further Such as these are the Interrogatories which Meekness would put to the Soul and in answer to them would abstract all that which Passion is apt to suggest and hear Reason only as it becomes rational Creatures to do Three great Dictates of Meekness we find put together in one Scripture Iames 1. 19. Be swift to hear slow to speak slow to Wrath which some observe to be couch'd in three proper Names of Ishmael's Son Gen. 25. 14. 1 Chron. 1. 30. which Bishop Prideaux in the beginning of the Wars recommended to a Gentleman that had been his Pupil as the summary of his Advice Mishma Dumah Massa the signification of which is Hear Keep silence Bear Hear Reason keep Passion silent and then you will not find it difficult to bear the Provocation It is said of the Holy one of Israel when the Aegyptians provok'd him that he weigh'd a Path to his Anger So the Margin reads it from the Hebrew Psal. 78. 50. Libravit semitam irae suae Iustice first poised the Cause and then Anger pour'd out the Vials Thus Gen. 11. 5. The Lord came down to see the Pride of the Babel-builders before he scatter'd them and Gen. 18. 21. He came down to see the Wickedness of Sodom before he overthrew it though both were obvious and bare-faced to teach us to consider before we are angry and to judge before we paâ—s Sentence that herein we may be followers of God as dear Children and be merciful as our Father which is in Heaven is merciful We read Iames 3. 13. of the meekness of Wisdom for where there is not Wisdom that Wisdom which is profitable to direct that Wisdom of the Prudent which is to understand â—is way meekness will not long be preserv'd It is our Rashness and Inconsideration that betrays us to all the Mischiefs of an ungovern'd Passion in the neck of which the Reins are laid which should be kept in the Hand of Reason and so we are hurry'd upon a thousand Precipices Nehemiah is a remarkable instance of Prudence presiding in just resentments He owns Neb. 5. 6 7. I was very angry when I heard their Cry but that anger did not at all transgress the Laws of Meekness for it follows Then I consulted with my self or as the Hebrew hath it My heart consulted in me Before he express'd his Displeasure he retir'd into his own bosom took time for a sober thought upon the case and then he rebuked the Nobles in a very solid rational Discourse v. 8 9 10 11. and the success was good v. 12 13. In every Cause when Passion presently demands Judgment Meekness moves for further time and will have the matter fairly argued and Council heard on both sides When the injur'd Levite had pitch'd upon a very barbarous Course to irritate the Tribes of Israel who commonly were too fiery to need a Spur against the Men of Gibeah yet withall he refer'd the matter to their deliberate Counsels to teach us when our Hearts are meditating revenge to do likewise Iudg. 19. 30. so and so the matter is consider of it take advice and then speak your minds When Iob had any quarrel with his Servants he was willing to admit a ratiâ—nal debate of the matter and to hear what they had to say for themselves For saith he what shall I do when God riseth up and withal did not he that made me in the Womb make him Job 31. 13 14 15. When our Hearts are at any time hot within us we would do well to put that Question to our selves which God put to Cain Gen. 4. 6. Why am I wroth Why am I angry at all Why so soon angry Why so very angry Why so far transported and dispossess'd of my self by my anger What reason is there for all this Do I well to be angry for a Gourd that came up in a Night and perished in a Night Jona 4. 9. Should I be touch'd to the quick by such a sudden and transient Provocation Will not my cooler Thoughts correct these hasty Resentments and therefore were it not better to check them now Such are the reasonings of the Meekness of Wisdom 2. The Work of Meekness is to calm the Spirit so as that the inward Peace may not be disturbed by any outward Provocation No doubt but a Man may express his displeasure against the Miscarriages of another as much as at any time there is occasion for without suffering his Resentments to recoil upon himself and to put his own Soul into a hurry What need a Man to tear himself his Soul so it is in the Hebrew in his anger Job 18. 4. Cannot we charge home upon our Enemies Camp without the wilful disordering of our own Troops Doubtless we may if Meekness have the command for that 's a Grace which preserves a Man Master of himself while he contends to be Master of another And tho' there may be some firing in the Out-works yet fortifies the Heart the Main-Fort the Inner-wards against the assaults of Provocation which do us no great harm while they do not rob us of our Peace nor disturb the Rest of our Souls As Patience in case of Sorrow so Meekness in case of Anger keeps possession of the Soul as the expression is Luke 21. 19. that we be not disseiz'd of that Free-hold and takes care when the Bell is up that it do not overturn The Drift of Christ's Farewell-Sermon to his Disciples we have in the first Words of it Ioâ— 14. 1. Let not your Hearts be troubled It is the Duty and Interest of all good People whatever happens to keep Trouble from their Hearts and to have them even and sedate tho' the Eye as Iob expresseth it should continue unavoidably in the Provocation of this World Iob 17. 2. The Wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Turbulent and Unquiet so the Word primarily signifies are like the troubled Sea when it cannot rest Isa. 57. 20. but that Peace of God which passeth all understanding keeps the Hearts and Minds of all the Meek of the Earth Meekness preserves the Mind from being ruffled and discomposed and the Spirit from being unhing'd by the Vanities and Vexations of this lower World It stills the noise of the Sea the noise of her Waves and the Tumult of the Soul permits not the Passions to crowd out in a disorderly manner like a confused ungovern'd Rabble but draws them out like the Train'd-bands Rank and File every one in his own order ready to March to Charge to Fire to Retreat as Wisdom and Grace give the Word of
which we call clearing our selves God should call quarrelling with our Brethren David was greatly provok'd by those that sought his hurt and spoke mischievous things against him and yet saith he I as a deaf Man heard not I was as a dumbâ— Man that openeth not his Mouth Ps. 38. 13. and why so 't was not because he wanted something to say or because he knew not how to say it but v. 15. because in thee O Lord do I hope thou wilt hear O Lord my God And what need I hear and God hear too His concerning himself in the matter supersedes Ours and he is not only engaged in Iustice to own every righteous but wronged Cause but he is further engaged in Honour to appear for those that in obedience to the Law of Meekness commit their Cause to him and trust him with it If there be any vindication or avenging necessary which infinite Wisdom is the best Judge of he can do it better than we can and therefore give place unto Wrath Rom. 12. 19. i. e. to the Judgment of God which is according to Truth and Equity make room for him to take the Seat and do not you step in before him 'T is fit our wrath should stand by to give way to his for the wrath of a Man engageth not the Righteousness of God for him Even just Appeals made to him if they be made in Passion are not admitted into the Court of Heaven being not duly put in that one thing is Error sufficient to over-rule them Let not therefore those that do well and suffer for it spoil their own Vindication by mis-timing and mis-managing it but tread in the steps of the Lord Jesus Who when he was reviled reviled not again when he suffer'd he threatned not but was as a Lamb dumb before the Shearers and so committed himself to him that judgeth righteously It is indeed a great piece of Self-denial to be silent when we have enough to say and provocation to say it but if we do thus control our Tongues out of a pure regard to Peace and Love it will turn to a good account and will be an evidence for us that we are Christ's Disciples having learn'd to deny our selves It is better by silence to yield to our Brother who is or hath been or may be our Friend than by angry speaking to yield to the Devil who hath been and is and ever will be our sworn Enemy 2. To indite a soft Answer This Solomon commends as a proper expedient to turn away wrath while grievous words do but stir up anger Pro. 15. 1. When any speak angrily to us we must pause a while and study an Answer which both for the Matter and Manner of it may be mild and gentle This brings VVater while peevishness and provocation would but bring Oil to the Flame Thus is Death and Life in the Power of the Tongue it is either healing or killing an Antidote or a Poison according as it 's used When the Waves of the Sea beat on a Rock they batter and make a noise but a soft Sand receives them silently and returns them without damage A soft Tongue is a wonderful Specifick and hath a very strange Vertue in it for Solomon saith it breaks the Bone Pro. 25. 15. that is it qualifies those that were provok'd and makes them pliable it heaps Coals of Fire upon the Head of an Enemy not to burn him but to melt him Pro. 25. 21 22. Hard words we say break no Bones but it seems soft ones do and yet do no harm as they calm an angry Spirit and prevent its Progress breaking it as we do a â—lint upon a Cushion A Stone that falls on a Wool-pack rests there and rebounds not to do any further Mischief such is a meek Answer to an angry Question It is observed in that rencounter which was between the Royal Tribe and the other ten that the words of the Men of Judah were fiercer than the words of the Men of Israel 2 Sam. 14. 43. When Passion is up that God whose Eyes are upon all the ways of Men takes notice who speaks fiercely and sets a mark upon them The good effect of a soft Answer and the ill consequents of a peevish one are observable in the Stories of Gideon and Iophthah Both of them in the day of their Triumphs over the Enemies of Israel were causelesly quarrel'd with by the Ephraimites an angry sort of People it seems who took it very heinously when the danger was past and the Victory was won that they had not been call'd upon to engage in the Battle Gideon pacified them with a soft Answer Iudg. 8. 2. What have I done now in comparison of you magnifying their Atchievements and lessening his own speaking honourably of them and meanly of himself Is not the gleaning of the Grapes of Ephraim better than the Vintage of Abiezar In which Reply it 's hard to say whether there was more of Wit or Wisdom And the effect was very good the Ephraimites were pleased their Anger turned away a Civil War prevented and no Body could think the worse of Gideon for his Mildness and Self-denial but on the contrary that he won more true Honour by this Victory over his own Passion than he did by his Victory over all the Host of Midian for he that hath Rule over his own Spirit is better than the Mighty Pro. 16. 32. The Angel of the Lord had pronounced him a mighty Man of Valour Judg. 6. 12. and this his tame submission did not at all derogate from that part of his Character But Iephthah who by many instances appears to be a Man of a rough and hasty Spirit tho' enroll'd among the eminent Believers Heb. 11. 32. for all good People are not alike happy in their Temper When the Ephraimites in like manner pick a Quarrel with him he rallies them upbraids them with their Cowardice boasts of his own Courage challenges them to make good their Cause Iud. 12 2 3. they retort a scurrillous Reflection upon Iephthah's Country as it 's usual with Men in Passion to taunt and jear one another Ye Gileadites are Fugitives verse 4. From Words they go to Blows and so great a matter doth this little Fire kindle that there goes no less to quench the Flame than the Blood of two and forty thousand Ephraimites v. 6. All which had been haply prevented if Iephthah had had but half as much meekness in his heart as he had reason on his side A soft Answer is the Dictate and Dialect of that Wisdom which is from above which is peaceable gentle and easie to be intreated And to recommend it to us we have the pattern of good men as that of Iacob's Carriage to Esau tho' a Brother offended who is so hard to be won yet as he had prevail'd with God by Faith and Prayer so he prevail'd with his Brother by Meekness and Humility We have also the Pattern of good Angels
who even then when a rebuke was needful yet durst not turn it into a railing Accusation durst not give any reviling Language no not to the Devil himself but refer'd the matter to God The Lord rebuke thee as that passage Iude ver 9. is commonly understood Nay we have the Pattern of a good God who tho' he could plead against us with his great Power yet gives soft Answers witness his dealing with Cain when he was wroth and his countenance fallen reasoning the case with him Gen. 4. 6 7. Why art thou wroth If thou dost well shalt not thou be accepted With Ionah likewise when he was so discontented Ion. 4. 4 9. Dost thou well to be angry This is represented in the Parable of the Prodigal Son by the carriage of the Father towards the Elder Brother that was so high and humorsom so angry that he would not come in The Father did not say Let him stay out then but he came himself and intreated him when he might have interposed his Authority and commanded him and said Son thou art ever with me Luke 15. 28 31. When a passionate Parley is begun there is a Plague broke out the meek Man like Aaron takes his Censer with the Incense of a soft Answer steps in seasonably and stays the Plague This soft Answer in case we have committed a Fault tho' perhaps not culpable to that degree that we are charged with must be Penitent Humble and Submissive and we must be ready to acknowledge our Error and not stand in it or insist upon our own Vindication but rather aggravate than excuse it rather condemn than justifie our selves It will be a good evidence of our Repentance towards God to humble our selves to our Brethren whom we have offended as it will be also a good evidence of our being forgiven of God if we be ready to sorgive those that have offended us And such yielding pacifieth great Offences Meekness teacheth us as oft as we trespass against our Brother to turn again and say I repent Luke 17. 4. An acknowledgment in case of a wilful Affront is perhaps as necessary to pardon as we commonly say Restitution is in case of wrong And so much for the opening of the Nature of Meekness which yet will receive further light from what follows 2. We must be of a quiet Spirit Quietness is the evenness the composure and the rest of the Soul which speaks both the nature and the excellency of the Grace of Meekness The greatest Comfort and Happiness of Man is sometimes set forth by Quietness That Peace of Conscience which Christ hath left for a Legacy to his Disciples that present Sabbatism of the Soul which is an earnest of the Rest that remains for the People of God is call'd Quietness and Assurance for ever and is promised as the effect of Righteousness Isa. 32. 17. and it follows v. 18. My People shall dwell in quiet resting-places So graciously hath God been pleased to twist Interests with us as to enjoyn the same thing under the Notion of a Duty which he proposeth and promiseth under the Notion of a Priviledge Justly may we say that we serve a good Master whose Yoke is easie Matth. 11. 30. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only easie but sweet and gracious so the word signifies not only tolerable but amiable and acceptable Wisdom's ways are not only pleasant but pleasantness it self and all her paths are Peace Pro. 3. 17. It is the Character of the Lord's People both in respect of Holiness and Happiness that however they be branded as the Troublers of Israel they are the Quiet in the Land Psal. 35. 20. If every Saint be made a spiritual Prince Rev. 1. 6. having a Dignity above others and a Dominion over himself surely he is like that Seraiah Jer. 51. 59. a quiet Prince It is a Reign with Christ the transcendent Solomon under the influence of whose Golden Scepter there is abundance of Peace as long as the Moon endures yea and longer for of the increase of his Government and Peace there shall be no end Quietness is in the Text recommended to us as a Grace which we should be endued with and as a Duty which we should practise In the midst of all the Affronts and Injuries that are or can be offer'd us we must keep our Spirits sedate and undisturbed and evidence by a calm and even and regular behaviour that they are so This is Quietness Our Saviour hath pronounced the Blessing of Adoption upon the Peace-makers Mat. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are for Peace as David professeth himself to be Psal. 120. 7. in opposition such an opposition as Meekness is capable of to those that delight in War Psal. 68. 30. Now if Charity be for Peace-making Surely this Charity begins at home and is for making Peace there in the first place Peace in our own Souls is some conformity to the example of the God of Peace who tho' he doth not always give Peace on this Earth yet evermore makes Peace in his own high place Job 25. v. 2. This some think is the primary intention of that Peace-making on which Christ there commands the Blessing It is to have strong and hearty affections to Peace to be peaceable-minded for making in Scripture notes the bent and inclination of the Soul as to make a Lye is to be given to Lying so to make Peace is to be addicted to Peace to have a disposition in the Soul ready to command the Peace when there is at any time any kind of disturbance In a word Quietness of Spirit is the Soul's stillness and silence from intending Provocation to or resenting Provocatio◠from any with whom we have to do The word hath something in it of a Metaphor which we would not chase but fairly prosecute for the Illustration of the Grace of Meekness 1. We must be quiet as the Air is quiet from Winds Disorderly Passions are like stormy Winds in the Soul they toss and hurry it and often split or strand or overset it they move it as the Trees of the Wood are mov'd with the Wind 't is the Prophets comparison Isa. 7. 2. and is an apt Emblem of a Man in Passion Now Meekness restrains these Winds saith to them Peace be still and so preserves a calm in the Soul and makes it conformable to him who hath the Winds in his Fists and is herein to be praised that even the stormy Winds fulfil his Word A brisk Gale is often useful especially to the Ships of Desire as the Hebrew phrase is Iob 9. 26. so there should be in the Soul such a warmth and vigor as will help to speed us to the desired Harbour It is not well to lye Wind-bound in dulness and indifferency But Tempests are perillous yea tho' the Wind be in the right Point so are strong Passions even in good Men they both hinder the Voyage and hazzard the Ship Such a Quickness
as consists with Quietness is what we should all labour after and Meekness will contribute very much towards it it will silence the Noise controul the Force moderate the Impetus and correct all undue and disorderly Transports What manner of Grace is this that even the VVinds and the Seas obey it If we will but use the Authority which God hath given us over our own Hearts we may keep the winds of Passion under the command of Religion and Reason and then the Soul is quiet the Sun shines all 's pleasant and â—erene and smiling and the Man sleeps sweetly and safely on the Lee-side We make our Voyage among Rocks and Quick-sands but if the Weather be calm we can the better steer so as to avoid them and by a due care and temper hit the mean between extreams whereas he that suffers these VVinds of Passion to get head and spreads a large Sail before them while he shuns one Rock splits upon another and is in danger of being drown'd in destruction and perdition by many foolish and hurtful Lusts especially those whence VVars and Fightings come 2. We must be quiet as the Sea is quiet from VVaves The wicked whose sin and punishment both lye in the unruliness of their own Souls and the Violence and Disorder of their own Passions which perhaps will not be the least of their eternal Torments are compared to the troubled Sea when it cannot rest whose Waters cast forth Mire and Dirt Isa. 57. 20. that is they are uneasie to themselves and to all about them raging Waves of the Sea so they are described Iude 13. foaming out their own shame their hard Speeches which they speak against God ver 15. and Dignities ver 8. and things which they know not ver 10. their great swelling words ver 16. and mockings ver 18. these are the shame they foam out Now Meekness is a Grace of the Spirit that moves upon the face of the VVaters and quiets them smooths the ruffled Sea and stills the Noise of it 't is now mare pacificum it casts forth none of the Mire and Dirt of Passion The Waves mount not up to the Heaven in Proud and Vain-glorious Boastings go not down to the depths to scrape up vile and scurrilous Language no reeling to and fro as Men overcome with Drink or with their own Passion which is all one for if VVine be a mocker and strong Drink raging Pro. 20. 1. Anger is no less so none of that transport which brings them to their wits end I refer to the Psalmist's description of a Storm Ps. 107. 26 27. but as it follows there v. 30. They are glad because they are quiet so he bringeth them to their desir'd Haven This calmness and evenness of Spirit makes our passage over the Sea of this World safe and pleasant quick and speedy towards the desired Harbour and is amiable and exemplary in the Eyes of others such a path doth the meek and quiet Christian make to shine after him One would think the deep to be hoary 3. We must be quiet as the Land is quiet from VVar. It was the observable Felicity of Asa's Reign that in his days the Land was quiet 2 Chr. 14. 1 5. In the preceding Reigns there was no peace to him that went out or to him that came in whether outward-bound or home-wards bound they were exposed to great vexations ch 15. 5. but now the rumors and allarms of War were still'd and the people deliver'd from the noise of Archers at the place of drawing VVaters as when the Land had rest in Deborah's time Iud. 5. 11. Such a quietness there should be in the Soul and such a quietness there will be where Meekness sways the Scepter A Soul enflamed with Wrath and Passion upon all occasions is like a Kingdom embroil'd in War in a Civil War subject to continual Frights and Losses and Perils Deaths and Terrors in their most horrid Shapes walk triumphantly Sleeps disturb'd Families broken Friends suspected Enemies fear'd Laws silenced Commerce ruin'd Business neglected Cities wasted such heaps upon heaps doth ungovern'd Anger lay when it is let loose in the Soul Iusque datum sceleri c. But Meekness makes these Wars to cease breaks the Bow cuts the Spear sheaths the Sword and in the midst of a Contentious World preserves the Soul from being the Seat of War and makes Peace in those Borders The rest of the Soul is not disturb'd it's Comforts not plunder'd it 's Government not disorder'd the Laws of Religion and Reason rule and not the Sword The Trading-Duties are not interrupted neither its Communion with God nor its Communion with the Saints intercepted no breaking in of Temptation no going out of Corruption no complaining in the Streets no occasion given no occasion taken to complain Happy is the Soul that is in such a case Psal. 144. 14 15. The words of such wise men are heard in quiet more than the cry of him that ruleth among Fools and this wisdom is better than weapons of war Eccl. 9. 17 18. This is the Quietness we should every one of us labour after and it is what we might attain to if we would but more support and exercise the Authority of our Graces which are as the Commissioners of the Peace and guide and controul the power of our Passions which are as the Commissioners of Array in our Souls 4. We must be quiet as the Child is quiet after weaning It is the Psalmist's comparison Psal. 131. 2. I have behaved or rather I have composed so Ainsworth reads it and quieted my Self my Soul Heb. for our Souls are our selves and our principal care must be concerning them as a Child that is weaned of his Mother my Soul is even as a weaned Child A Child while it is in the weaning perhaps is a little cross and froward and troublesom for a time but when it is perfectly wean'd how quickly doth it forget the Breast and accommodate its self to its new way of feeding Thus a quiet Soul if provok'd by the denial or loss of some Creature-Comfort or Delight that hath been dear quiets it self and doth not fret at it nor perplex it self with anxious Cares how to live without it but composeth it self to make the best of that which is If Wormwood be put upon the Breasts which we have call'd the Breasts of our Consolation it is but to make us indifferent to them and we must set our selves to answer that Intention and sit loose to them accordingly And this Holy Indifferency to the Delights of Sense is like the weaning of a Child a good step taken towards the perfect Man the measure of the Stature of the fulness of Christ. A Child newly weaned is free from all the uneasiness and disquietment of Care and Fear and Envy and Anger and Revenge How undisturbed are its Sleeps and even then its Dreams pleasant and smiling How easie its Days How quiet its Nights If put into a
little pett now and then how soon is it over the Provocation forgiven the Sense of it forgotten and both bury'd in an innocent Kiss Thus if ever we would enter into the Kingdom of Heaven must we be converted from Pride Envy Ambition and Strife for precedency and must become like little Children So our Saviour hath told us who even after his Resurrection is call'd The Holy Child Iesus Act. 4. 27. Matth. 18. 3. And even when we have put away other childish Things yet still in Malice we must be Children 1 Cor. 14. 20. And as for the Quarrels of others in all Broils and Heats a meek and quiet Christian endeavours to be as dis-interessed and as little engaged as a weaned Child in the Mothers Arms that is not capable of such angry Resentments This is that Meekness and Quietness of Spirit which is here recommended to us such a Command and Composure of the Soul as that it be not unhinged by any Provocation whatsoever but all its Powers and Faculties preserved in due Temper for the just discharge of their respective Offices In a word Put off all Wrath and Anger and Malice those corrupted Limbs of the old Man pluck up and cast away those Roots of Bitterness and stand upon a constant Guard against all the Exorbitances of your own Passion and then you will soon know to your comfort better than I can tell you what it is to be of a Meek and Quiet Spirit CHAP. II. The Excellency of Meekness and Quietness of Spirit THE very opening of this Cause one would think were enough to carry it and the explaining of the Nature of Meekness and Quietness should suffice to recommend it to us Such an amiable Sweetness doth there appear in it upon the very first View if we look upon this Beauty we cannot but be enamour'd with it But because of the Opposition that there is in our corrupt Hearts to this as to other the Graces of the Holy Spirit I shall endeavour more particularly to shew the Excellency of it that we may be brought if possible to be in love with it and to submit our Souls to the charming Power of it It is said Pro. 17. 27. That a Man of understanding is of an excellent Spirit He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Chetib though the Keri which our Translation follows reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigidus Spiritu so Tremellius he is of a cool Spirit put them together and it teacheth us That a cool Spirit is an excellent Spirit and he is a Man of understanding that is acted and govern'd by such a Spirit The Text tells us what need we more that it in the sight of God of great price and we may be sure that 's precious indeed which is so in God's sight that 's good very good which he pronounceth so for his Judgment is according to Truth and sooner or later he will bring all the World to be of his Mind for as he hath decided it so shall our Doom be and he will be justified when he speaketh and clear when he judgeth The excellency of a meek and quiet Spirit will appear if we consider the Credit of it and the Comfort of it the present Profit there is by it and the Preparedness there is in it for something further 1. Consider how Creditable a meek and quiet Spirit is Credit and Reputation is a thing which most People are very sensibly touch'd with the Ambition of tho' few consider aright either what it is or what is the right way of obtaining it and particularly it is little believed what a great deal of true honour there is in the Grace of Meekness and what a sure and ready way mild and quiet Souls take to gain the good word of their Master and of all their Fellow-Servants that love our Master and are like him Let us see what Credit there is in Meekness 1. There is in it the credit of a Victory What a great Figure do the Names of high and mighty Conquerors make in the Records of Fame How is their Conduct their Valor and their Success more than either cry'd up and celebrated But if we will believe the Word of Truth and pass a Judgment upon things according to the Rules of that He that is slow to anger is better than the Mighty and he that ruleth his Spirit than he that taketh a City Pro. 16. 32. Behold a greater than Alexander or Caesar is here The former of which some think lost more true Honour by yielding to his own ungovern'd Anger than he got by all his Conquests No triumphant Chariot so easie so safe so truly glorious as that in which the meek and quiet Soul rides over all the Provocations of an injurious World with a gracious unconcernedness No train so splendid so noble as that train of Comforts and Graces which attend this Chariot The Conquest of an unruly Passion is more honourable than the Conquest of an unruly People for it requires more true Conduct It is easier to kill an Enemy without us which may be done at a Blow than to Chain up and govern an Enemy within us which requires a constant even steddy Hand and a long and regular Management It was more the Honour of David to yield himself conquer'd by Abigail's Perswasions than to have made himself a Conqueror over Nabal and all his House A rational Victory must needs be allowed more honourable to a rational Creature than a brutal one This is a cheap safe and unbloody Conquest that doth no Body any harm no Lives no Treasures sacrificed to it the Glory of these Triumphs not stain'd as others use to be with Funerals Every Battle of the Warrior saith the Prophet Isa. 9. 5. is with confused noise and Garments roll'd in Blood but this shall be with burning even by the Spirit of the Lord of Hosts as a Spirit of Iudgment and a Spirit of Burning Nay in meek and quiet suffering we are more than Conquerors thro' Christ that loved us Rom. 8. 37. Conquerors with little loss we lose nothing but the gratifying of a base Lust Conquerors with great gain the Spoils we divide are very rich the Favour of God the Comforts of the Spirit the Foretasts of everlasting Pleasures these are more glorious and excellent than the Mountains of Prey We are more than Conquerors that is Triumphers we live a Life of Victory every day a day of Triumph in the meek and quiet Soul Meekness is a Victory over our Selves and the Rebellious Lusts in our own Bosoms 't is the quieting of intestine Broils the stilling of an Insurrection at Home which is oftentimes more hard to do than to resist a foreign Invasion It is an effectual Victory over those that injure us and make themselves Enemies to us and is often a means of winning their Hearts The Law of Meekness is If thine Enemy hungâ—â— feed him if he thirst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propina illi
among Thorns The same Ornament which in the Text is recommended to Wives is by the same Apostle recommended to us all 1 Pet. 5. 5. Yea all of you be subject one to another that explains what Meekness is it is that mutual yielding which we owe one to another for edification and in the fear of God Eph 5. 21. This seems to be a hard Saying how shall we digest it an impracticable Duty how shall we conquer it why it follows be cloathed with Humility The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innodate from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Knot Which notes 1. The fixedness of this Grace We must gird it fast to us and not leave it to hang loose so as to be snatch'd away by every Temptation Carelesness is no commendation of the Souls adorning Watchfulness and Resolution in the strength of Christ must tye the Knot upon our Graces and make them as the Girdle that cleaves to a Man's Loins 2. The comliness and Ornament of it Put it on as a Knot of Ribbands as an Ornament to the Soul such is the Meekness of Wisdom it gives to the Head an Ornament of Grace and which is more a Crown of Glory Pro. 1. 9. and 4. 9. 4. There is in it the Credit of true Courage Meekness is commonly despised and run down by the Grandees of the Age as a piece of Cowardise and Mean-spiritedness and the evidence of a little Soul and is posted accordingly while the most furious and angry Revenges are celebrated and applauded under the pompous Names of Valor and Honour and Greatness of Spirit which ariseth from a mistaken Notion of Courage the true Nature whereof is thus stated by a very ingenuous Pen That it is a Resolution never to decline any evil of pain when the chusing of it and the exposing of our selves to it is the only Remedy against a greater evil And therefore he that accepts a challenge and so runs himself upon the evil of sin which is the greater evil only for fear of shame and reproach which is the less evil he is the Coward while he that refuseth the challenge and so exposeth himself to reproach for fear of sin he is the valiant Man True Courage is such a presence of Mind as enableth a Man rather to suffer than to sin to chuse Affliction rather than Iniquity to pass by an Affront tho' he lose by it and be hiss'd at for a Fool and a Sneak rather than to engage in a sinful Quarrel He that can deny the brutual Lust of Anger and Revenge rather than violate the Royal Law of Love and Charity however contrary the Sentiments of the World may be he is truly Resolute and Couragious The Lord is with thee thou mighty Man of Valor Fretting and Vexing is the fruit of the Weakness of Women and Children but much below the strength of a Man especially of the New Man that is born from above When our Lord Jesus is described in his Majesty riding prosperously the Glory he appears in is Truth and Meekness and Righteousness Psal. 45. 4. The Courage of those who overcome this great red Dragon of Wrath and Revenge by meek and patient suffering and by not loving their Lives unto the Death Rev. 12. 11. will turn to the best and most honourable account on 'tother side the Grave and will be crowned with Glory and Honour and Immortality when those that caused their terror in the Land of the Living fall ingloriously and bear their shame with them that go down to the Pit Ezek. 32. 24. 5. The Credit of a Conformity to the best Patterns The Resemblance of those that are confessedly Excellent and Glorious hath in it an Excellency and Glory To be meek is to be like the greatest Saints the Elders that obtained a good Report and were of Renown in their Generation 'T is to be like the greatest Angels whose Meekness in their Converse with and Ministration to the Saints is very observable in the Scriptures nay it is to be like the Great God himself whose Goodness is his Glory who is Deus Optimus and therefore Maximus who is slow to Anger and in whom Fury is not Isa. 27. 4. We are then followers of God as dear Children when we walk in Love and are kind one to another tender-hearted forgiving one another Eph. 5. 1 2. compare chap. 4. l. The more quiet and sedate we are the more like we are to that God who tho' he be nearly concerned in all the Affairs of this lower World is yet far from being moved by its most violent Convulsions and Revolutions But as he was from Eternity so he is and will be to Eternity infinitely happy in the enjoyment of himself It is spoken to his Praise and Glory Psal. 29. 10. The Lord sits upon the Floods even then when the Floods have lifted up their voice have lifted up their Waves Psal. 93. 3 4. Such is the Rest of the eternal Mind that he sits as firm and undisturbed upon the moveable Flood as upon the immoveable Rock the same Yesterday to Day and for Ever And the meek and quiet Soul that preserves its Peace and Evenness against all the ruffling Insults of Passion and Provocation doth thereby somewhat participate of a Divine Nature 2 Pet. 1. 4. Let the true Honour that attends this Grace of Meekness recommend it to us It is one of those things that are Honest and Pure and Lovely and of good Report A Vertue that hath a Praise attending it Phil. 4. 8. A Praise perhaps not of the most of Men but of God Rom. 2. 29. It is the certain way to get and keep if not a great Name yet a good Name Such as is better than precious Ointment Though there be those that trample upon the meek of the Earth and look upon them as Michal upon David despising them in their Hearts yet if this is to be vile let us be yet more vile and base in our own sight and we shall find as David argues there that there are those of whom we shall be had in honour sooner or later 2 Sam. 6. 22. for the Word of Christ shall not fall to the Ground that those who humble themselves shall be exalted 2. Consider how comfortable a meek and quiet Spirit is Inward Comfort is a desirable good which hath more in it of reality and depends less upon Opinion than that of Credit And this is that which Meekness and Quietness of Spirit hath such a direct tendency to nay which it carries along with it What is true Comfort and Pleasure but a Quietness in our own Bosom Those are most easie to themselves that are so to all about them while they that are a burthen and a Terror to others will not be much otherwise to themselves He that would lead a quiet must lead a peaceable Life 1 Tim. 2. 2. The surest way to find Rest to our Souls is to learn of him
blows from will shift his Sails accordingly and knows either how to get forward and weather his Point with it or however to lye by without damage It is the continual easiness of a quiet Temper to make the best of that which is 4. It makes us fit for a Day of Persecution If Tribulation and Affliction arise because of the word which is no foreign Supposition the meek and quiet Spirit is arm'd for it so as to preserve its Peace and Purity at such a time which are our two great Concernments that we may neither torment our selves with a base fear nor pollute our selves with a base compliance We use to say We will give any thing for a quiet Life I say any thing but a quiet Conscience which will be best secur'd under the Shield of a meek and quiet Spirit which doth not render railing for railing 1 Pet. 3. 9. nor aggravate the threatned Trouble or respresent it to it self in its most formidable Colours but has learn'd to put a but upon the power of the new enraged Enemies they can but kill the Body and to witness the most righteous Testimony with Meekness and Fear 1 Pet. 3. 15. like our Master who when he suffered threatned not but committed himself to him that judgeth righteously 1 Pet. 2. 23. Suffering-Saints as the Suffering-Jesus are compar'd to Sheep Isa. 53. 7. Rom. 8. 36. as Sheep dumb before the Shearer nay dumb before the Butcher The meek and quiet Christian if duly call'd do it can tamely part not only with the Wool but with the Blood not only with the Estate but with the Life and even then rejoyce with joy unspeakable and full of Glory Angry froward People in a day of Rebuke are apt to pull Crosses upon themselves by needless Provocations or to murmur and complain and fly in the face of Instruments and give unbecoming Language contrary to the Laws of our Holy Religion and the Example of our Master and so do more hurt than good by their suffering Whenever we have the honour to be persecuted for righteousness-sake our great care must be to glorifie God and to adorn our Profession which is done most effectually by Meekness and Mildness under the hardest Censures and the most cruel Usage So manifesting that we are indeed under the power and influence of that Holy Religion which we think it worth our while to suffer for 5. It makes us fit for Death and Eternity The Grave is a quiet place there the wicked cease from troubling Job 3. 17. Those that were most troublesom are there bound to the Peace and their Hatred and Envy those great make-bates are there perished Eccles. 9. 6. Whether we will or no in the Grave we shall lye still and be quiet Job 3. 13. What a great Change them must it needs be to unquiet angry and litigious People and what a mighty shock will that sudden forced Rest give them after such a violent rapid Motion It is therefore our Wisdom to compose our selves for the Grave to prepare our selves for it by Adapting and Accommodating our selves to that which is likely to be our long Home this is dying daily quieting our selves for Death will shortly quiet us The meek and quiet Soul is at Death let into that Rest which it hath been so much labouring after and how â—â—welcome must that needs be Thoughts of Death and the Grave are very agreeable to those who love to be quiet for then and there they shall enter into Peace and rest in their Beds Isa. 57. 2. After Death we expect the Judgment than which nothing is more dreadful to them that are Contentious Rom. 2. 8. The coming of the Master brings terror along with it to those that smite their Fellow-Servants Luke 12. 45 46. but those that are meek and quiet are likely to have their Plea ready their Accounts stated and whenever it comes it will be no surprize to them To those whose Moderation is known to all Men it will be no ungrateful News to hear that the Lord is at hand Phil. 4. 5. It is therefore prescrib'd as that which ought to be our constant care that whenever our Master comes we may be found of him in Peace 2 Pet. 3. 14. i. e. in a peaceable Temper Blessed is that Servant whom his Lord when he comes shall find in such a frame A good Man saith the late excellent A. B. Tillotson in his Preface to his Book of Family Religion would be loth to be taken out of the World reeking hot from a sharp Contention with a perverse Adversary and not a little out of Countenance to find himself in this Temper translated into the calm and peaceable Regions of the Blessed where nothing but perfect Charity and Good-will reigns for ever Heaven for certain is a quiet Place and none are fit for it but quiet People The Heavenly Canaan that Land of Peacâ— would be no Heaven to those that delight in War turbulent and unquiet People would be out of their Element like a Fish upon Dry Ground in those Calm Regions They are the Sheep of Christ such as are patient and inoffensive that are called to inherit the Kingdom without are Dogs that bite and devour Rev. 22. 15. They are the Wings of a Dove not those of a Hawk or Eagle that David would fly upon to his desired Rest Psal. 55. 6. Now lay all this together and then consider Whether there be not a real excellency in this Meekness and Quietness of Spirit which doth highly recommend it to all that Love either God or themselves or have any sensible Regard to their own Comfort either in this World or in that to come CHAP. III. The Application AND now First Have we not reason to lament the want of the Ornament of a meek and quiet Spirit among those that profess Religion and especially in our own Bosoms If this be Christianity the Lord help us How little is there of the Thing even among those that make great Pretensions to the Name Surely as one said in another Case Aut hoc non Evangelium aut hi non Evangelici Either this is not Gospel or these are not Gospel-Professors And O how hare and uncomly doth Profession appear for want of this adorning When the Israelities had stript themselves of their Ornaments to furnish up a Golden Calf it is said they were made naked to their shame Exod. 32. 25. How naked are we like Adam when he had sinn'd for want of this Ornament 't is well if it were to the shame of true Repentance for there 's reason enough for it I am not teaching you to Judge and Censure others in this matter there is but too much of that to be found among us we are quick-sighted enough to spy faults in others the transports of whose Passions we should interpret favourably But we have all cause more or less to condemn our selves and confess Guilt in this Matter In many things we all offend and
be treated A due expression of Displeasure so much as is necessary to the amendment of what is amiss will very well consist with Meekness and Quietness And your Gravity and Awful Composedness therein will contribute very much to the preserving of your Authority and will command respect abundantly more than your Noise and Chiding Masters of Families and Masters of Schools too have need in this matter to behave themselves wisely Psal. 101. 2. so as to avoid the two Extreams that of Eli's foolish Indulgence on the one hand 1 Sam. 2. 23 24. and that of Saul's brutish Rage on the other Hand 1 Sam. 20. 30 33. and for the hitting of this Golden Mean Wisdom is profitable to direct 2. Inferiors are commonly very apt to complain If every thing be not just to their Mind they are freting and vexing and their Hearts are hot within them they are uneasie in their Place and Station finding fault with every thing that is said or done to them Here wants a quiet Spirit which would reconcile us to the Post we are in and to all the difficulties of it and would make the best of the present state tho' it be attended with many Inconveniencies Those unquiet People whom the Apostle Iude in his Epistle compares to raging Waves of the Sea and wandring Stars ver 13. were Murmurers and Complainers ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blamers of their Lot So the Word signifies 'T is an instance of Unquietness to be ever and anon quarrelling with our Allotment Those Wives wanted a meek and quiet Spirit that cover'd the Altar of the Lord with Tears Mal. 2. 13. Not Tears of Repentance for Sin but Tears of Vexation at the Disappointments they met with in their outward Condition Hannab's Meekness and Quietness was in some degree wanting when she fretted and wept and would not eat 1 Sam. 1. 7. but Prayer compos'd her Spirit and set here to rights v. 18. Her Countenance was no more sad It was the unquietness of the Spirit of the Elder Brother in the Parable that quarrel'd so unreasonably with the Father for receiving and entertaining the Penitent Prodigal Luke 15. 19. For those that are given to be uneasie will never want something or other to complain of It is true tho' not so readily apprehended that the sullenness and murmuring and silent frets of Children and Servants is as great a Transgression of the Law of Meekness as the more open noisie and avowed Passions of their Parents and Masters We find the King's Chamberlains wroth with the King Esth. 2. 21. and Cain's quarrel with God himself for accepting of Abel was interpreted Anger at God Gen. 4. 6. Why art thou wroth and why is thy Countenance fallen The Sowr Looks of Inferiors are as certain an indication of Anger resting in the Bosom as the Big Looks of Superiors and how many such instances of Discontent there have been especially under a continual Cross our own Consciences may perhaps tell us It is the want of Meekness only that makes those whom Divine Providence hath put under the Yoke Children of Belial that is impatient of the Yoke 3. Equals are commonly very apt to clash and contend It is for want of Meekness that there are in the Church so many Pulpit and Paper-Quarrels such strifes of Words and perverse Disputings That there are in the State such Factions and Parties and between them such Animosities and Heart-Burnings That there are in Neighbourhoods such Strifes and Brawls and Vexatious Law-suits or such Distances and Estrangements and Shiness one of another That there are in Families Envies and Quarrels among the Children and Servants Crossing and Thwarting and finding Fault one with another And that Brethren that dwell together do not as they should dwell together in Unity It is for want of Meekness that we are so impatient of Contradiction in our Opinions Desires and Designs that we must have our own Saying right or wrong and every thing our own way That we are so impatient of Competitors not enduring that any should stand in our Light or share in that Work or Honour which we would engross to our selves That we are so impatient of Contempt so quick in our Apprehension and Resentment of the least Slight or Affront and so pregnant in our Fancy of Injuries where really there are none or none intended They are not only Loud and profess'd Contentions that evidence a want of Meekness but also those silent Alienations in Affection and Conversation which make a less noise little Piques and Prejudices conceived which Men are themselves so ashamed of that they will not own them those shew the Spirit disturb'd and wanting the Ornament of Meekness In a word The wilful doing any thing to disquiet others Slandering Backbiting Whispering Tale-bearing or the like is too plain an Evidence that we are not our selves rightly disposed to be quiet And now may we not all remember our Faults this Day and instead of condemning others tho' never so Faulty should we not each of us bewail it before the Lord that we have been so little acted by this excellent Spirit and repent of all that which we have at any time said or done contrary to the Law of Meekness and from under the Direction and Influence of it Instead of going about to extenuate and excuse our sinful Passions let us rather aggravate them and lay load upon our selves for them So foolish have I been and ignorant and so like a Beast as the Psalmist speaks when he is recovering himself from an intemperate heat Psal. 73. 22. Think how often we have appear'd before God and the World without our Ornament without our Livery to our shame God kept account of the particular Instances of the unquietness of Israel They have tempted me saith he now these ten times Numb 14. 22. Conscience is God's Register that Records all our Miscarriages Even what we say and do in our haste is not so quick as to escape its Observation Let us therefore be often opening that Book now for our Conviction and Humiliation or else it will be opened shortly to our Confusion and Condemnation But if we would judge our selves we should not be judged of the Lord. May we not all say as Ioseph's Brethren did and perhaps some are as they were in a special manner call'd to say it by humbling Providences We are verily guilty concerning our Brother Gen. 42. 21. Such a Time in such a Company upon such an Occasion I wanted Meekness and was unquiet my Spirit was provok'd and I spake unadvisedly with my Lips and now I remember it against my self Nay have not I lived a Life of Unquietness in the Family in the Neighbourhood always in the Fire of Contention as in my Element and breathing Threatnings And by so doing have not I dishonour'd my God discredited my Profession disturbed my own Soul grieved the blessed Spirit and been to many an occasion of Sin And for all this ought not I to
This shews that the fear of Man gives greater check to their Passions than the fear of God Our Rule is to be meek towards all even to the Brute Creatures over whom we are Lords but must noâ— be Tyrants A good Man is merciful to his Beast Observe the Reason which the Apostle there gives why we should shew all Meekness towards all Men for we our selves also were sometime foolish verse 3. Time was when perhaps we were as bad as the worst of those we are now angry at and if now it be better with us we are purely beholden to the free Grace of God in Christ that made the difference And shall we be harsh to our Brethren who have found God so kind to us Hath God forgiven us that great Debt and pass'd by so many wilful Provocations and shall we be extream to mark what is done amiss against us and make the worst of every slip and oversight The great Gospel Argument for mutual forbearance and forgiveness is that God for Christ's sake hath forgiven us Col. 3. 13. It may be of use also for the qualifying of our Anger at our Inferiors to remember not only our former sinfulness against God in our Unconverted State but our former Infirmities in the Age and State of Inferiors were not we our selves sometimes foolish Our Children are careless and playful and froward and scarce governable and were not we our selves so when we were of their Age And if we have now put away childish Things yet they have not Children may be brought up in the Nurture and Admonition of the Lord without being provoked to wrath 5. We must study to be quiet 1 Thes. 4. 11. that is study not to disturb others nor to be your selves disturbed by others those are quiet that are not apt either to give or take offence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ambitious of this as the greatest Honour to be quiet So the word signifies The most of Men are ambitious of the Honour of great Business and Power and Preferment they Covet it they Court it they compass Sea and Land to obtain it but the ambition of a Christian should be carryed out towards Quietness we should reckon that the happiest Post and desire it accordingly which lies most out of the Road of Provocation I cannot avoid mentioning for the illustration of this that most excellent Poem of my Lord Hale the Sense of which is borrowed from a Heathen Let him that will ascend the toterring Seat Of Courtly Grandeur and become as Great As are his mounting Wishes as for me Let sweet Repose and Rest my Portion be Let my Age Slide gently by not overâ—hwart the Stage Of Publick Action unheard unseen And unconcern'd as if I ne're had been This is studying to be quiet Subdue and keep under all those disorderly Passions which tend to the muddying and clouding of the Soul Compose your selves to this holy Rest put your selves in a posture to invite this blessed Sleep which God gives to his beloved Take pains as Students in Arts and Sciences do to understand the Mystery of this Grace I call it a Mystery because St. Paul who was so well versed in the deep things of God speaks of this as a Mystery Phil. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am instructed as in a Mystery both to be â—ull and to be hungry both to abound and to suffer need that is in one word to be quiet To study the Art of Quietness is to take pains with our selves to work upon our own Hearts the Principles Rules and Laws of Meekness and to furnish our selves with such Considerations as tend to the quieting of the Spirit in the midst of the greatest Provocations Others are studying to disquiet us the more need we have to study how to quiet our selves by a careful watching against all that which is ruffling and discomposing Christians should above all Studies study to be quiet and labour to be acted by an even Spirit under all the unevennesses of Providence and remember that one good Word which Sir William Temple tells us the then Prince of Orange now K. William said he learnt from the Master of his Ship who in a Storm was calling to the Steersman with this Word Steddy Steddy Let but the hand be steddy and the heart quiet and then though our Passage be rough we may make a shift to weather the Point and get safe to the Harbour SECT II. Some Scripture Patterns of Meekness and Quietness of Spirit Good Examples help very much to illustrate and enforce good Rules bringing them closer to particular Cases and shewing them to be practicable Precedents are of great use in the Law If we would be found walking in the same Spirit and walking in the same Steps with those that are gone before us to Glory this is the Spirit we must be acted by and these are the Steps we must walk in This is the Way of good Men for wise Men to walk in Let us go forth then by the Footsteps of the Flock and set our selves to follow them who through Faith and Patience inherit the Promises We are compassed about with a great Cloud of Witnesses that will bear their Testimony to the Comfort of Meekness and upon trial recommend it to us but we shall single out only some few out of the Scripture 1. Abraham was a Pattern of Meekness and he was the Father of the Faithful The Apostle here in the verse but one before the Text proposeth Sarah for an Example to Women particularly an Example of Meekness in an inferior Relation she obeyed Abraham and in token of the respect due to a Husband she called him Lord. Now Abraham is a Pattern of the same Grace in a Superior He that was famous for Faith was famous for Meekness for the more we have of Faith towards God the more we shall have of Meekness towards all Men. How meek was Abraham when there happened a strife betwixt his Herdsmen and Lot's which had it proceeded might have been of ill Consequence for the Canaanite and the Perizzite dwelled then in the Land but it was seasonably taken up by the Prudence of Abraham Gen. 13. 8. Let there be no strife I pray thee Tho' he might command the Peace yet for Love's sake he rather beseecheth Every word hath an air of Meekness and a tendency to keep the Peace And when the Expedient pitch'd upon for the prevention of Strife was their parting from each other tho' Let was the Iunior yet Abraham for Peace-sake quitted his right and gave Lot the choice ver 9. and the gracious visit which God gave him thereupon v. 14. was an abundant recompence for his mildness and condescension Another instance of Abraham's Meekness we have in his Carriage towards Sarah when she quarrel'd with him so unreasonably about her Maid angry at that which she her self had the doing of Gen. 16. 5 6. My wrong be upon thee The Lord judge between me and thee
Inoffensiveness and even in his Exaltation he retains the same Character One of the Elders told Iohn Rev. 5. 5. That the Lion of the Tribe of Judah would open the Sealed Book And I beheld saith Iohn v. 6. and lo a Lamb. He that was a Lion for Strength and Courage was a Lamb for Mildness and Gentleness And if a Lion yet the Lion of the Tribe of Iudah which the dying Patriarch describes to be a Lion gone up from the Prey and that is stooped down and couched not to be roused up Gen. 49. 9. which speaks the Quietness and Repose even of this Lion If Christ be a Lion he is a Lion resting the Devil is a Lion roaring 1 Pet. 5. 8. But the Adorations given to Christ by the Heavenly Hosts speak of him as the Lamb Rev. 5. 8 12 13. Blessing and Glory to him that sis upon the Throne they do not say and to the Lion of the Tribe of Iudah but to the Lamb tho' he hath a Name given him above every Name yet he will be known by that Name which speaks his Meekness as if this were to be his Name for ever and this his Memorial to all Generations As he that rides upon the Heavens by his Name Iah is the Father of the Fatherless and the Iudge of the Widows Psa. 68. 4 5. Some make his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have anallusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Kind and Gentle and Gracious Christ rides prosperously because of Meekness Psal. 45. 4. Now 't is the character of all the Saints that they follow the Lamb Rev. 14. 4. as a Lamb they follow him in his Meekness and are therefore so oft called the Sheep of Christ. This is that part of his Copy which he expresly calls us to write after Mat. 11. 29. Learn of me for I am meek and lowly in Heart If the Master be mild it ill becomes the Servant to be froward The Apostle is speaking of Christ's Meekness under his Sufferings when he saith That he left us an example that we should follow his Steps 1 Pet. 3. 21. Let us observe particularly the Meekness of our Lord Jesus both towards his Father and towards his Friends and towards his Foes in each of which he is an Example to us 1. He was very meek toward God his Father chearfully submitting to his whole Will and standing compleat in it In his Commanding-will Lo I come saith he I delight to do thy Will tho' it enjoyn'd him a very hard piece of Service yet it was his Meat and Drink Joh. 4. 34. and he always did those things that pleased his Father Joh. 8. 29. So likewise in his Disposing-will h◠acquiesced from first to last When he was entring upon that sharp encounter tho' Sense startled at it and said Father if it be possible let the Cup pass from me yet he soon submitted with a great deal of Meek ness Not as I will but as thou wilt Mat. 26. 39 42. Tho' it was a very bitter Cup yet his Father put it into his Hand and therefore he drank it without any struggle or reluctance when it came to the setting to reasoning himself from that Topick into this Compliance Iohn 18. 11. The Cup that my Father hath given me shall I not drink it And it comes in there as a reason why he would not have a Sword drawn in his defence 2. He was very meek towards his Friends that lov'd and follow'd him With what remarkable Instances of Mildness and Gentleness and Tenderness did he train up his Disciples tho' from first to last he was a Man of Sorrows and acquainted with Grief and where the Nature is corrupt such are apt to be peevish and froward with those about them yet how meek and calm his carriage was towards them all along we may see 1. In his bearing with their Weaknesses and Infirmities After they had been long under the Inspection and Influence of such a Teacher and had all the Advantages that Men could have for getting acquaintance with the things of God yet how weak and defective were they in Knowledge and Gifts and Graces How ignorant and forgetful were they How slow of Heart to understand and believe And what Blunders did they make Dull Scholars it should seem they were and very bad Proficients But their Hearts being upright with him he did not cast them off nor turn them out of his School but made the best of them rectified their Mistakes instructed them in their Duty and the Doctrine they were to preach by Precept upon Precept and Line upon Line and taught them as they were able to bear it as one that considered their Frame and could have Compassion on the Ignorant and on them that are out of the way Heb. 5. 2. As long as he was with them so long he suffered them Mark 9. 19. This as it is a great Encouragement to Christian Learners so it is a great Example to Christian Teachers 2. In his forgiving and passing by their Unkindnesses and Disrespects to himself He was not extream to mark no not what they did amiss of this kind When they murmured at the cost that was bestowed upon him and call'd it wast and had indignation at it he did not resent it as he might have done nor seem to observe how much what they said reflected upon him nor did he condemn them any other way than by commending the Woman Mat. 26. 8 11. When Peter and Iames and Iohn the first three of his Disciples were with him in the Garden and very unseasonably slept while he was in his Agony praying so little concern'd did they seem to be for him and such a grievous slight did they put upon him yet observe how meekly he spoke to them did not give them any hard Language but Could ye not watch with me one hour And when they had not a word to say for themselves so inexcusable was their fault he had something to say for them and instead of accusing them he Apologizeth for them The Spirit indeed is willing but the Flesh is weak Mat. 26. 40 41. When Peter had denied him and had cursed and sworn he did not know him than which besides the falshood and perfidiousness of it nothing could be more unkind with what Meekness did he bear it It is not said the Lord turn'd and frown'd upon Peter tho' he deserv'd to be frown'd into Hell but the Lord turn'd and looked upon Peter Luke 22. 61. and that Look recovered him into the way to Heaven it was a kind Look and not an angry one Some days after when Christ and Peter met in Galilee and had Dined together in token of Reconciliation and some Discourse past between them not a word was said of this matter Christ did not upbraid him with his fault nor chide him for it nor did there appear any other Fruit of the falling out of these Lovers but only the renewing of their Love
't will be of use to observe some special cases to which the Scripture applies this general Rule 1. We must give Reproofs with Meekness It is the Apostles Direction Gal. 6. 1. If a Man be overtaken in a fault i. e. if he be surpriz'd by a Temption and overcome as the best may be if God leave them to themselves ye which are spiritual restore such a one in the Spirit of Meekness By the Spiritual Man to whom he gives this Rule he means not Ministers only as if none were spiritual but they tho' they perhaps are chiefly intended because they are as the Prophet speaks Isa. 29. 21. Reprovers in the Gate i. e. Reprovers by Office yet doubtless it is a Rule to private Christians all that have opportunity must reprove and all that reprove must do it with Meekness Ye that are Spiritual if you would approve your selves so indeed acted by the Holy Spirit and minding the things of the Spirit be careful in this matter Especially let those that are Christians of the highest Form that excel in Grace and Holiness and the best Gifts such are call'd Spiritual in distinction from the Babes in Christ 1 Cor. 3. 1. Let them look upon themselves as obliged in a more peculiar manner to help others for where God gives five Talents he expects the improvement of five the strong must bear the infirmities of the weak Rom. 15. 1. Do you therefore restore such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set him in joynt again The setting of a dislocated joynt or a broken Bone is for the present painful to the Patient but it must be done and it is in order to the making of broken Bones to rejoyce Now this you must do with the Spirit of Meekness with all the candor and gentleness and convincing Evidences of Love and Kindness that can be The three Qualifications of a good Surgeon are very requisite in a Reprover viz. to have an Eagle's Eye a Lion's Heart and a Lady's Hand that is that he be endued with a great deal of Wisdom and Courage and Meekness Tho' sometimes it is needful to reprove with warmth yet we must never reprove with Wrath for the Wrath of Man worketh not the Righteousness of God Jam. 1. 20. There is an observable Difference but no contradiction betwixt the Directions Paul gives to Timothy and those he gives to Titus in this matter To Titus he writes to reprove sharply Tit. 1. 13. and to rebuke with all Authority Cap. 2. v. 15. To Timothy he writes not to strive but to be gentle 2 Tim. 2. 24. to reprove with all long-suffering Chap. 4. 2. The Reason of which may be taken either 1. From the different Temper of those they had to deal with Timothy was among the Ephesians a tractable complaisant People that would be easily managed and with them he must always deal gently Titus was among the Cretians that were head-strong and rough hewn and not to be wrought upon but by sharper methods Thus in reproving a difference must be made Of some we must have compassion and others save with Fear but never with Anger plucking them out of the fire Iude ver 23. Or 2. The Reason may be taken as Gregory one of the Antients assigneth it from the different Temper of Timothy and Titus Titus was a Man of a very soft and mild Temper and he had need of a Spur to quicken him to a needful Acrimony in his Reproofs but Timothy was a Man of a more warm and sanguine Temper and he had need of a Bridle to keep him from an intemperate heat in his Reproofs and then it teacheth us that those who are naturally keen and fervent should double their Guard upon their own Spirits when they are reproving that they may do it with all Meekness Christ's Ministers must be careful while they display God's Wrath to conceal their own be very jealous over themselves lest sinful Anger shelter it self under the Cloke of Zeal against sin When Reproving whoever be the Reprover degenerates into Railing and Reviling and Opprobrious Language how can we expect the desir'd success It may provoke to Contention and every evil Work but it will never provoke to Love and to good Works The work of Heaven is not likely to be done by a Tongue set on fire of Hell Hath Christ need of mad Men or will you talk deceitfully and passionately for him A Potion given too hot sâ—â—lds the Patient and doth more hurt than good and so many a Reproof good for the matter of it hath been spoiled by an irregular Management Meekness hides the Lancet gilds the Pill and makes it passable dips the Nail in Oil and then it drives the better Twice we find Ionathan reproving his Father for his rage against David once he did it with Meekness and it sped well 1 Sam. 19. 4 5. Let not the King sin against his Servant against David and 't is said v. 6. Saul hearkned to him But another time his Spirit was provok'd and he did it in a heat Cap. 20. 32. Wherefore shall he be slain and the issue of it was ill Saul was not only impatient of the Reproof but enraged at the Reprover and cast a Iavelin at him v. 33. Reproofs are then likely to answer the intention when they manifestly evidence the good will of the Reprover and are made up of soft Words and hard Arguments This is to restore with the Spirit of Meekness and there 's a good reason added considering thy self ille hodie ego â—ras those who think they stand fast know not how soon they may be shaken and overthrown and therefore we must treat those that are overtaken in a fault with the same tenderness and compassion that we would wish to find if it were our own case 2. We must receive Reproofs with Meekness If we do that which deserves Rebuke and we meet with those that are so just and kind to give it us we must be quiet under it not quarrelling with the Reprover nor objecting against the Reproof nor fretting that we are touch'd in a sore place but submit to it and laying our Souls under the Conviction of it If Reproofs be Physick it becomes us to be Patient Let the Righteous smite me it shall be a Kindness and an excellent Oil healing to the wounds of Sin and making the face to shine and let us never reckon that it breaks the Head if it do but help to break the Heart Psa. 141. 5. Meekness sufâ—ers the word of Admonition and takes it patiently and thankfully not only from the hand of God that sends it but from the hand of our Friend that brings it We must not be like the Reprobate Sodomites Gen. 19. 9. or that pert Hebrew Exod. 2. 14. that flew in the Face of their Reprovers tho' really they were the best Friends they had with Who made thee a Iudge but like David who when Abigail so prudently scotch'd the Wheels of his Passion