Chapter 3: 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 bare and uncomely does profession appear, for want of this adorning! When the Israelites had stripped themselves of their ornaments to furnish up a golden calf, it is said, they were made naked to their shame (Exodus 32:25). 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 but too much of that to be found among us; we are quicksighted enough to spy faults in others, the transports of whose passions, we should interpret favorably. 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 honor that we are so: we name the name of the meek and lowly Jesus, but how few are acted 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 reproach of 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 your Christians?

It is the manifest design of our holy and excellent religion to smooth, and soften, and sweeten our tempers, and to work off the ruggedness and unevenness of them; is it not a wretched thing therefore, that any who profess it, should be soured, and embittered, 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 disciples of Jesus Christ, even those of the first three, do not know what manner of spirit they are of (Luke 9:35). So apt are we to deceive ourselves, especially when these exorbitances shroud themselves under the specious and plausible pretense of zeal for God and religion. But yet the fault is not to be laid upon the profession, or the strictness and singularity of that in other things that are 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 that call themselves her children. But the blame must be laid upon the corruption and folly of the professors themselves, who are not so perfectly delivered into the mold of Christianity as they should, but neglect their ornament, and prostitute their honor, and suffer the authority of their graces to be trampled upon, they let fire go out of the rod of their branches, which devour their fruit; so that there is no meekness as a strong rod, to be a scepter to rule in the soul, which is a lamentation, and shall be for a lamentation (I refer you to that complaint, Ezekiel 19:14), something resembling the woeful degeneracy of the angels that sinned, of whom it is said (Jude 6) that they kept not their first position. So the Vulgar: 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 it, to subdue these passions, and to preserve the peace of the soul, even in a stormy day.

But that we may each of us judge 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.

1. 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 chide (Psalm 103:9): but how many little rulers are there of families and petty societies, that herein are very unlike him, for they are always chiding? Upon every little default they are put into a flame, and transported beyond due bounds: easily 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 fiery and hasty; their language scurrilous and indecent; they care not what they say, nor what they do, nor who they fall foul upon, such sons of Belial, that a man cannot speak to them (1 Samuel 25:17), one had as good meet a bear robbed of her whelps, as meet them. Here wants meekness. Husbands should not be bitter against their wives (Colossians 3:19). Parents should not provoke their children (Ephesians 6:4). Masters must forbear threatening (Ephesians 6:9). 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 servants: 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 heat? What needs so much noise and clamor, and all this ado? Is this the product of a meek and quiet spirit? Is this the best badge of your authority you have to put on? And are these the ensigns of your honor? Is there no other way of making your inferiors know their place, but by putting them among the dogs of your flock, 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 that, 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 your own souls under pretense 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 them who are so very unable to command yourselves. Time was when you were yourselves children, and scholars, and perhaps servants and apprentices, and so (if you will but allow yourselves the liberty of reflection) you cannot but know the heart of an inferior (Exodus 23:9), 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 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 (Psalm 101:2), so as to avoid the two extremes, that of Eli's foolish indulgence on the one hand (1 Samuel 2:23-24), and that of Saul's brutish rage, on the other hand (1 Samuel 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 everything be not just to their mind, they are fretting, and vexing, and their hearts are hot within them; they are uneasy in their place and station, finding fault with everything 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, though it be attended with many inconveniences. Those unquiet people, whom the apostle Jude in his epistle compares to raging waves of the sea, and wandering stars (verse 13), were murmurers and complainers (verse 16), blamers of their lot — 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, that covered the altar of the Lord with tears (Malachi 2:13) — 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 Samuel 1:7), but prayer composed her spirit, and set her to rights (verse 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 15:19). 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 is 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 angry with the king (Esther 2:21), and Cain's quarrel with God himself, for accepting of Abel, was interpreted anger at God (Genesis 4:6) — why are you angry, and why is your countenance fallen? The sour 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 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 neighborhoods such strifes, and brawls, and vexatious lawsuits, 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, 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 everything 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 honor, 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; those show the spirit disturbed, and wanting the ornament of meekness. In a word; the willful doing anything 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 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 ourselves 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 (Psalm 73:22). Think how often we have appeared 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 (says he) now these ten times (Numbers 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 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 (Genesis 42:21). Such a time, in such a company, upon such an occasion, I wanted meekness, and was unquiet; my spirit was provoked, and I spoke unadvisedly with my lips, and now I remember it against myself. Indeed, have not I lived a life of unquietness, in the family, in the neighborhood, always in the fire of contention, as in my element, and breathing threatenings? And by so doing, have not I dishonored my God, discredited my profession, disturbed my own soul, grieved the blessed Spirit, and been to many, an occasion of sin? And for all this, ought not I to be greatly humbled and ashamed? Before we can put on the ornament of a meek and quiet spirit, we must first wash in the laver of true repentance, not only for our gross and open extravagancies of passion, but for all our neglects and omissions of the duties of meekness.

Secondly, have we not reason to labor and endeavor, since there is such a virtue, there is such a praise, to attain these things? Should we not lay out ourselves to the utmost, for this ornament of a meek and quiet spirit? For your direction in this endeavor (if you be indeed willing to be directed) I shall briefly lay before you, 1. Some Scripture precepts of meekness. 2. Some patterns of it. 3. Some particular instances, in which we have special need of it. 4. Some good principles that we should abide by. And, 5. Some good practices that we should abound in, in order to our growth in this grace of meekness.

And in opening these things, we will endeavor to keep close to the law and to the testimony.

Section 1.

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 it is our ornament. We are there told it as the will of God;

1. That we must seek meekness. This command we have (Zephaniah 2:3), and (which is especially observable) it is directed to the meek of the earth: seek the Lord, all you meek of the earth: — 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 endeavor after more; Si dixisti, sufficit, periisti. He that sits down content with the grace he has, and is not pressing forwards towards perfection, and striving to grow in grace, to get the habits of it more strengthened and confirmed, and the actings of it more quickened and invigorated, it is to be feared has no true grace at all; but though he sit never so high, and never so easy in his own opinion, yet sits down short of heaven. Where there is life, one way or other there will be growth, till we come to the perfect man (Job 17:9). He that has 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 (Philippians 3:13-14). Those who took joyfully the spoiling of their goods, are yet told that they had need of patience (Hebrews 10:34, 36). Thus the meek of the earth (who being on the earth, are in a state of infirmity and imperfection, of trial and temptation) have still need of meekness, that is, they must learn to be yet more calm and composed, more steady, and even, and regular in the government of their passions, and in the management of their whole conversation. They who have silenced all angry words, must learn to suppress the very first risings and motions of angry thoughts.

It is observable, when the meek of the earth, are especially concerned to seek meekness, even then when the decree is ready to bring forth (verse 2), when the day of the Lord's anger hastens on, when the times are bad, and desolating judgments are breaking in, then we have occasion for all the meekness we have, and all we can get, and all little enough. Meekness towards God, the author, and towards men, the instruments of our trouble: meekness to bear the trial, and to bear our testimony in the trial. There is sometimes an hour of temptation (Revelation 3:10), a critical day, when the exercise of meekness is the work of the day; sometimes the children of men are more than ordinary provoking, and then the children of God have more than ordinary need of meekness. When God is justly angry, and men are unjustly angry, when our mothers' children are angry with us, and our Father angry too, there 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 lacks must ask of God, and it shall be given him (James 1:5). The God we address to is called, the God of patience and consolation (Romans 15:5), and he is therefore the God of consolation, because the God of patience (for the more patient we are, the more we are comforted under our afflictions) and as such we must eye him, when we come to him for grace to make us likeminded, that is, meek and loving one towards another, which is the errand the apostle there comes upon, to the throne of grace. God's people are, and should be a generation of seekers, that covet the best gifts, and make their court to the best giver; who never said to the wrestling seed of 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 with, seek and you shall find. What would we more? Seek meekness, and you shall find it.

The promise annexed is very encouraging to the meek of the earth, that seek meekness; it may be you shall be hid in the day of the Lord's anger. Though it be but a promise with an "it may be," 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 his 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 Psalm 91:1-2.

2. We must put on meekness. This precept we have (Colossians 3:12): put on therefore (as the elect of God, holy and beloved) — meekness. It is one of the members of the new man, which, according to the obligations we lie under from our baptism, we must put on. Put it on as armor, to keep provocations from the heart, and so to defend the vitals. They that have tried it will say, it is armor of proof; when you are putting on the whole armor 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, undressed, unblessed 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 luster upon holiness, and recommend it 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 preparing, but we must put it on, that is, 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 must follow after meekness. This precept we have (1 Timothy 6:11). Meekness is there put in opposition to those foolish and hurtful lusts, which Timothy must flee from. You, O man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness: 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 then when we have most need of it; but we must follow after it, and not be taken off from the pursuit, by any diversion whatever. While others are ingenious and industrious enough in following after malice and revenge, projecting and prosecuting angry designs, be you as wise and diligent to preserve the peace, both within doors and without. Following meekness, bespeaks a sincere desire, and a serious endeavor to get the mastery of our passion, and to check, and 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, endeavoring to keep the unity of the Spirit; we can but make one side of the bargain, if others will quarrel, yet let us be peaceable; if others will strike the fire, that is their fault, let not us be as tinder to it.

4. We must show all meekness to all men. This is one of the subjects which Paul directs a young minister to preach upon (Titus 3:2): put them in mind to show all meekness. It is that which we have need to be often minded of. Meekness is there opposed to brawling and clamor, which is the fruit and product of our own anger, and the cause and provocation of the anger of others. Observe, it is all meekness, that is here recommended to us — all kinds of meekness, bearing meekness, and forbearing meekness, qualifying meekness, condescending meekness, forgiving meekness; the meekness that endears our friends, and that which reconciles our enemies; the meekness of authority over inferiors; the meekness of obedience to superiors, and the meekness of wisdom towards all. All meekness is meekness in all relations, in reference to all injuries, all sorts of provocation, meekness in all the branches and instances of it: in this piece of our obedience, we must be universal. Observe further, we must not only have meekness, all meekness, but we must show it, by drawing out this grace into exercise, as there is occasion: in our words, in our looks, in our actions, in everything that falls under the observation of men, we must manifest that we have indeed a regard to the law of meekness, and that we make conscience what we say and do, when we are provoked. We must not only have the law of love written in our hearts, but in our tongues too, we must have the law of kindness (Proverbs 31:26). And thus the tree is known by its fruits. This light must shine, that others may see the good works of it, and hear the good words of it too, not to glorify us, but to glorify our Father (Matthew 15:16), we should study to appear in all our converse, so mild, and gentle, and peaceable, that all that see us may witness for us, that we are of the meek of the earth. We must not only be moderate, but let our moderation be known (Philippians 4:5). He that is in this respect a wise man, let him show it in the meekness of wisdom (James 3:13). 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 honor 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 Savior, 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 betrays itself, and the house is filled with the odor of it. Again, this meekness must be thus showed to all men, foes as well as friends, those without, as those within, all that we have anything to do with. We must show our meekness not only to those above us, that we stand in awe of, but to those below us, that we have an authority over. The poor indeed uses entreaties, but whatever is the practice, it is not the privilege of the rich to answer roughly (Proverbs 18:23). We must show our meekness not only to the good and gentle, but also to the froward, for this is thankworthy (1 Peter 2:18-19). Our meekness must be as extensive as our love, so exceeding broad is this commandment, all meekness to all men. We must show this meekness most, to those with whom we do most converse. There are some, that when they are in company with strangers, appear very mild and good humored, their behavior 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, 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 not be tyrants; a good man is merciful to his beast.

Observe the reason which the apostle there gives, why we should show all meekness towards all men, for we ourselves 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? Has God forgiven us that great debt, and passed by so many willful 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 (Colossians 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 ourselves sometimes foolish? Our children are careless, and playful, and froward, and scarce governable, and were not we 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.

5. We must study to be quiet (1 Thessalonians 4:11), that is, study not to disturb others, nor to be yourselves disturbed by others; those are quiet that are not apt either to give or take offense, be ambitious of this, as the greatest honor, to be quiet: so the word signifies. The most of men are ambitious of the honor 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 borrowed 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 never 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 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 mystery (Philippians 4:12): I am instructed as 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 labor 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 King 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 harbor.

Section 2.

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 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 ourselves 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, 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 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 between 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 (Genesis 13:8): let there be no strife, I pray you: 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's sake quitted his right, and gave Lot the choice (verse 9), and the gracious visit which God gave him thereupon (verse 14) was an abundant recompense 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 (Genesis 16:5-6): my wrong be upon you; — the Lord judge between me and you. Abraham might soon have replied, you may even 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 your maid is in your 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 neighbor (Genesis 21:24-25). 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 me and you? 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 16:23), a quiet state. Those that 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 that are gathered under the wings of the divine majesty.

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 (Numbers 12:3): that the man Moses was very meek, above all the men which were upon the face of the earth.

This character of him comes in there in a parenthesis (probably inserted by the same inspired pen, that wrote the last chapter of Deuteronomy) upon occasion of an affront he received from those of his own house; which intimates, that his quiet and patient bearing of that, was, of all other, the greatest proof and instance of his meekness. Those can bear any provocation, that can bear it from their near relations. The meekness of Moses, as the patience of Job, was tried on all hands. Armor of proof shall be sure to be shot at. It should seem that his wife was none of the best humored 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 (Exodus 4:25-26). 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 (Psalm 95:8). But, as if all the mutinies of murmuring Israel, were too little to try the meekness of Moses, his own brother and sister (and those of no less a figure than Miriam the prophetess, and Aaron the saint of the Lord) pick a quarrel with him, speak against him, envy his honor, reproach his marriage, and are ready to head a rebellion against him (Numbers 12:1-2). God heard this (verse 2) and was angry (verse 9). But Moses, though he had reason enough to resent it heinously, was not at all moved by it, took no notice of it, made no complaint to God, no answer to them, and was so little interested in the matter, that we don't find one word he said, till we find him (verse 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 honor and faithfulness to appear for him. When Christ said, I seek not my own glory, he presently added, but there is one that seeks and judges. And it was upon this occasion that Moses obtained this good report, that he was the meekest of all the men on the earth. No man could have given greater proofs of courage, than Moses (says the learned Bishop Hall's Remark. Contemp. l. 6.): he slew the Egyptian, beat the Midianite shepherds, confronted Pharaoh in his own court, not fearing the wrath of the king; he dared look God in the face amidst all the terrors of Mount Sinai, and draw near to the thick darkness where God was, and yet that Spirit which made and knew his heart, says, 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 Jeshurun, 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 this not once nor twice, but many times.

And yet we must observe, that though Moses was the meekest man in the world, yet when God's honor and glory were concerned, none more warm and zealous; witness his resentment of the golden calf, when in a holy indignation at that abominable iniquity, he deliberately broke the tables. And when Korah and his crew invaded the priests' office, Moses, in a pious wrath, said to the Lord, respect not you their offering (Numbers 16:15). He that was a lamb in his own cause, was a lion in the cause of God; anger at sin, as sin, is very well consistent with reigning meekness. Nor can it be forgotten, that though Moses was so eminent for meekness, yet he once transgressed the laws of it; when he was old, and his spirit was provoked, he spoke unadvisedly with his lips, and it went ill with him for it (Psalm 106:32-33), 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 (Zechariah 12:8) that the feeble shall be as David. In this, as in other instances, he was a man after God's own heart. When his own brother was so rough upon him without reason (1 Samuel 17:28), why came you down here, etc.? How mild was his answer? What have I now done? Is there not a cause? (verse 29). When his enemies reproached him, he was not at all disturbed at it (Psalm 38:13): I, as a deaf man, heard not. When Saul persecuted him with such an unwearied malice, he did not take the advantage which providence seemed to offer him, more than once, to revenge and right himself, but left it to God to do it for him. David's meek spirit concurred with the proverb of the ancients, wickedness proceeds from the wicked; but my hand shall not be upon him (1 Samuel 24:13). When Nabal's churlishness provoked him, yet Abigail's prudence soon pacified him, and it pleased him to be pacified. When Shimei cursed him, with a bitter curse, in the day of his calamity, he resented not the offense, nor would hear any talk of punishing the offender: so let him curse; let him alone, for the Lord has bidden him (2 Samuel 16:10, 12), quietly committing his cause to God, who judges righteously (verse 12). And other instances there are in his story, which evidence the truth of what he said (Psalm 131:2): my soul is even like a weaned child. And yet David, a great soldier, a man of celebrated courage, that slew a lion, and a bear, and a Philistine, as much a ravenous beast as either of them, which 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 composedness of mind, which was very exemplary. When upon the surprise of a fright, he changed his behavior before Abimelech, and counterfeited that madness, which angry people realize; yet his mind was so very quiet 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 composure of it alphabetically (in the Hebrew) speaks him to be even then in a sedate frame, and to have very much the command of his own thoughts. As at another time, when his own followers spoke 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 Samuel 30:6). As to those prayers against his enemies, which we find in some of his Psalms, and which sometimes sound a little harsh, surely they did not proceed from any such irregular passion, as did in the least clash even with the evangelical laws of meekness: we 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 God's judgments upon the public and obstinate enemies of Christ and his kingdom, as appears by comparing Psalm 69:22-23 with Romans 11:9-10 and Psalm 109:8 with Acts 1:20. Nor are they any more opposite to the spirit of the gospel, than the cries of the souls under the altar (Revelation 6:10), or the triumphs of heaven and earth in the destruction of Babylon (Revelation 19:1-2).

4. Saint 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 (1 Corinthians 9:19, etc.). He studied to please all with whom he had to do, and to render himself easy to them, for their good to edification. How patiently did he bear the greatest injuries and indignities, not only from Jews and heathen, but from false brethren, that were so very industrious to abuse and undermine him? How glad was he that Christ was preached, though out of envy, and ill-will by those that studied to add affliction to his bonds? In governing the church, he was not led by the sudden resolves of passion, but always deliberated calmly concerning the use of the rod of discipline, when there was occasion for it (1 Corinthians 4:21): shall I come to you with a rod, or in the spirit of meekness? That is, shall I proceed immediately to censures, or shall I not rather continue the same gentle usage I have hitherto treated you with, waiting still for your reformation? Wherein the spirit of meekness appears more open and legible, than in the use of the rod, though that also is very well consistent with it.

Many other patterns of meekness might be instanced in, but the time would fail me to tell of Isaac, and Jacob, and Joseph, and Joshua, of Samuel also, and Job, and Jeremiah, and all the prophets and apostles, martyrs and confessors, and eminent saints; who, by meekness, subdued (not kingdoms, but) their own spirits; stopped the mouths (not of lions, but) of more fierce and formidable enemies; quenched the violence (not of fire, but) of intemperate and more ungovernable passions; and so wrought righteousness, obtained promises, escaped the edge of the sword, and out of weakness were made strong; and by all this obtained a good report (Hebrews 11:32-34). 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 original: be followers of me (says Paul, 1 Corinthians 11:1) as 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 homiletical graces 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 (Ephesians 5:2). Forgive, as Christ forgave us (Colossians 3:13). Please one another, for Christ pleased not himself (Romans 15:2-3). Be charitable to the poor, for we know the grace of our Lord Jesus (2 Corinthians 8:9). Wash one another's feet, that is, stoop to the meanest offices of love, for Christ did so (John 13:14; Matthew 20:27-28). Doing all with lowliness of mind, for it is the same mind that was in Christ Jesus (Philippians 2:3, 5), and many other the like: but above all our Lord Jesus was an example of meekness. Moses had this grace as a servant, but Christ as a Son, he was anointed with it above measure. He is therefore 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 (Revelation 5:5) that the Lion of the tribe of Judah would open the sealed book; and I beheld (says John, verse 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 to be a lion gone up from the prey, and that is stooped down, and couched, not to be roused up (Genesis 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 Peter 5:8). But the adorations given to Christ by the heavenly hosts speak of him as the Lamb (Revelation 5:8, 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 speaks his meekness, as if this were to be his name forever, 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 (Psalm 68:4-5). Christ rides prosperously, because of meekness (Psalm 45:4).

Now it is the character of all the saints, that they follow the Lamb (Revelation 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 expressly calls us to write after (Matthew 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 says, that he left us an example, that we should follow his steps (1 Peter 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, cheerfully submitting to his whole will, and standing complete in it. In his commanding-will, lo I come (says he), I delight to do your will, though it enjoined him a very hard piece of service, yet it was his meat and drink (John 4:34), and he always did those things that pleased his Father (John 8:29). So likewise in his disposing-will, he acquiesced from first to last. When he was entering upon that sharp encounter, though 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 meekness, not as I will, but as you will (Matthew 26:39, 42). Though 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 topic into this compliance (John 18:11): the cup that my Father has 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 defense.

2. He was very meek towards his friends that loved and followed him. With what remarkable instances of mildness, and gentleness, and tenderness 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,

(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 (Hebrews 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 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 (Matthew 26:8, 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 give them any hard language, but, could you 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 apologized for them, the spirit indeed is willing, but the flesh is weak (Matthew 26:40-41). 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 deserved to be frowned into hell, but the Lord turned 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 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 21:15-17), 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 love to them, as the apostle expresses it (2 Corinthians 2:8).

3. He was very meek towards 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, yet he had a perpetual serenity and harmony within himself, and was never in the least discomposed by it. When his preaching and miracles were 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 (Matthew 11:19)? When some of his disciples would have had fire from heaven upon those rude people that refused him entertainment in their town, he was so far from complying with the motion, that he rebuked it (Luke 9:55): you know not what manner of spirit you are of. This persuasion comes not of him that calls you (Galatians 5:8). The design of Christ and of his holy religion is to shape men into a mild and merciful temper, and to make them sensibly tender of the lives and comforts even of their worst enemies. Christianity was intended to revive humanity, and to make those men, who had made themselves beasts. But our Lord Jesus did in a more especial manner evidence his meekness when he was in his last sufferings, that awful scene. 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, had richly deserved all the honors 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,

(1.) In what he said to them, not one angry word, in the midst of all the indignities they offered him. When he was reviled, he reviled not again (1 Peter 2:23). When he was buffeted and spit upon, and abused, he took it all patiently; one would wonder at the gracious words which even then proceeded out of his mouth, witness that mild reply to him that struck him (John 18:23): if I have spoken evil, bear witness of the evil, but if well, why do you strike me?

(2.) In what he said to God for them; Father forgive them — so giving an example to his own rule (Matthew 5:44): pray for them which despitefully 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 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 forgive them; the excuse he pleaded for them, was the best their crime was capable of; they know not what they do. They did it ignorantly (Acts 3:27; 1 Corinthians 2:8; 1 Timothy 1:17).

Now in all these things our Master has left us an example. What is the practice of religion, but the imitation of God endeavored 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 has seen me (says Christ) has seen the Father (John 14:9), and so he that imitates Christ, imitates the Father. The religion which our Lord Jesus came into the world to establish, being every way so well calculated for the peace and order of the world, and being 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 endeavor 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 the mollifying of us. The apostle fetches an argument from that kindness and love to us, which we ourselves have experienced, who were foolish and disobedient, to persuade us to be gentle, and to show all meekness (Titus 3:2-4), and he beseeches the Corinthians by the meekness and gentleness of Christ, as a thing very winning and of dear and precious account (2 Corinthians 10:1). Let the same mind therefore be in us, not only which was, but which, as we find to our comfort, still is in Christ Jesus (Philippians 2:5). That we may not forfeit our interest in his meekness, let us tread in the steps of it; and as ever we hope to be like him in glory hereafter, let us study to be like him in grace, in this grace now. It is a certain rule, by which we must all be tried shortly, that if any man has not the Spirit of Christ (that is, if he be not spirited, in some measure, as Christ was spirited) he is none of his (Romans 8:9). And if we be not owned as his, we are undone forever.

Section 3.

The rule is general, we must show all 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 (Galatians 6:1): if a man be overtaken in a fault (that is, if he be surprised by a temptation and overcome, as the best may be, if God leave them to themselves) you 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, though they perhaps are chiefly intended, because they are, as the prophet speaks (Isaiah 29:21), reprovers in the 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. You that are spiritual, if you would approve yourselves 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 called spiritual in distinction from the babes in Christ, 1 Corinthians 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 (Romans 15:1). Do you therefore restore such a one, set him in joint again. The setting of a dislocated joint 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 rejoice. 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, namely, 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 warmth, yet we must never reprove with wrath, for the wrath of man works not the righteousness of God (James 1:20). There is an observable difference, but no contradiction between the directions Paul gives to Timothy, and those he gives to Titus in this matter. To Titus he writes to reprove sharply (Titus 1:13), and to rebuke with all authority (chapter 2, verse 15). To Timothy he writes not to strive, but to be gentle (2 Timothy 2:24), to reprove with all long-suffering (chapter 4, verse 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 Cretans, that were headstrong 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 (Jude, verse 23). Or, [2.] the reason may be taken (as Gregory, one of the ancients, assigns 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 teaches 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, and be very jealous over themselves, lest sinful anger shelter itself under the cloak of zeal against sin. When reproving (whoever be the reprover) degenerates into railing and reviling, and opprobrious language, how can we expect the desired 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. Has Christ need of mad men? Or will you talk deceitfully and passionately for him? A potion given too hot scalds the patient, and does more hurt than good, and so many a reproof, good for the matter of it, has 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 Jonathan reproving his father, for his rage against David; once he did it with meekness, and it sped well (1 Samuel 19:4-5): let not the king sin against his servant, against David, and it is said (verse 6) Saul hearkened to him. But another time his spirit was provoked, and he did it in a heat (chapter 20, verse 32): therefore 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 javelin at him (verse 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 is a good reason added, considering yourself; he today, I tomorrow; 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 touched in a sore place, but submit to it, and laying our souls under the conviction of it. If reproofs be physic, 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 (Psalm 141:5). Meekness suffers 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 (Genesis 19:9), or that pert Hebrew (Exodus 2:14), that flew in the face of their reprovers (though really they were the best friends they had) with, who made you a judge? But like David, who, when Abigail so prudently scotched the wheels of his passion, not only blessed God that sent her, and blessed her advice, but blessed her (1 Samuel 25:32-33), and (verse 35) not only hearkened to her voice, but accepted her person. Though perhaps the reprover supposes the fault greater than really it was, and though the reproof be not given with all the prudence in the world, yet meekness will teach us to accept it quietly, and to make the best use we can of it; indeed, if indeed we be altogether innocent of that which we are reproved for, yet the meekness of wisdom would teach us to apply the reproof to some other fault, which our own consciences convict us of: we would not quarrel with a real intended kindness, though not done with ceremony, and though in some circumstances mistaken or misplaced.

You that are in inferior relations, children, servants, scholars, must with all meekness and submission receive the reproofs of your parents, masters and teachers: their age supposes them to have more understanding than you; however, their place gives them an authority over you, to which you are to pay a deference, and in which you are to acquiesce, else farewell all order and peace in societies. The angel rebuked Hagar for flying from her mistress, though she dealt hardly with her, and obliged her to return and submit herself under her hands (Genesis 16:6, 9). If the spirit of any ruler rise up against you, and you be chided for a fault, leave not your place, as an inferior, for yielding pacifies great offenses done, and prevents the like (Ecclesiastes 10:4). If you have thought evil, lay your hand upon your mouth, to keep that evil thought from breaking out in any undue and unbecoming language (Proverbs 30:32). Reproofs are then likely to do us good, when we meekly submit to them; then are they as an earring of gold, and an ornament of fine gold, when an obedient ear is given to a wise reprover (Proverbs 25:12). Indeed, even superiors are to receive reproofs from their inferiors with meekness, as they would any other token of kindness and goodwill. Naaman when he turned away from the prophet in a rage, yet hearkened to the reproof which his own servants gave him, and was overruled by the reason of it (2 Kings 5:11, 13-14), which was no more a disparagement to him, than it was to receive instruction from his wife's maid, to whom to go for a cure of his leprosy (verse 2-3). Meekness teaches us, when a just reproof is given, to regard not so much who speaks, as what is spoken.

3. We must instruct gainsayers with meekness (2 Timothy 2:24-25). It is there prescribed to ministers, that they must not strive, but be gentle to all men, in meekness instructing those that oppose themselves. They serve the Prince of Peace, they preach the gospel of peace, they are the ambassadors of peace, and therefore must be sure to keep the peace. The apostles, those prime ministers of state in Christ's kingdom, were not military men or men of strife and noise, but fishermen that follow their employment with quietness and silence. It is highly necessary that the guides of the church be strict governors of their own passions. Learn of me (says Christ) for I am meek and lowly, and therefore fit to teach you (Matthew 11:29). We must contend earnestly, but not angrily and passionately, no not for the faith once delivered to the saints (Jude, verse 3), when we have never so great an assurance, that it is the cause of truth we are pleading, yet we must so manage our defense of it, against those who gainsay, as to make it appear, that it is not the confusion of the erroneous, but the confutation of the error that we intend. This meekness would teach us not to prejudge a cause, nor to condemn an adversary unheard, but calmly to state matters in difference, as knowing that a truth well opened, is half confirmed. It would teach us not to aggravate matters in dispute, nor to father upon an adversary all the absurd consequences which we think may be inferred from his opinion: it would teach us to judge charitably of those that differ from us, and to forbear all personal reflections in arguing with them. God's cause needs not the patronage of our sinful heats and passions, which not only shatter the peace, but often give a mighty shock even to the truth itself, we plead for. Meekness would prevent and cure that bigotry, which has been so long the bane of the church, and contribute a great deal towards the advancement of that happy state, in which, notwithstanding little differences of apprehension and opinion, the Lord shall be one, and his name one. Public reformations are carried on with most credit and comfort, and are most likely to settle upon lasting foundations, when meekness sits at the stern, and guides the motions of them. When Christ was purging the temple, though he was therein acted by a zeal for God's house that even ate him up, yet he did it with meekness and prudence, which appeared in this instance, that when he drove out the sheep and oxen, which would easily be caught again, he said to them that sold doves, take these things hence (John 2:16). He did not let loose the doves, and send them flying, for that would have been to the loss and prejudice of the owners. Angry, noisy, bitter arguings, ill become the asserters of that truth, which is great and will prevail, without all that ado. It was a very froward and perverse generation that our Lord Jesus lived in, and yet it is said (Matthew 12:19): he shall not strive, nor cry, neither shall any man hear his voice in the street, though he could have broke them as easily as a bruised reed, and extinguished them as soon as one could quench the wick of a candle newly lighted, yet he will not do it, till the day comes when he shall bring forth judgment to victory. Moses dealt with a very obstinate and stiff-necked people, and yet my doctrine (says he) shall drop as the dew, and distil as the small rain (Deuteronomy 32:2). It was not the wind, nor the earthquake, nor the fire that brought Elijah into temper (for the Lord was not in them) but the still small voice did it, when he heard that, he wrapped his face in his mantle (1 Kings 19:11-13). In dealing with gainsayers, a spirit of meekness will teach us to consider their temper, education, custom, the power of prejudice they labor under, the influence of others upon them, and to make allowances accordingly, and not to call (as passionate contenders are apt to do) every false step, an apostasy, every error and mistake, indeed, every misconstrued misplaced word, a heresy, and every misdemeanor, no less than treason and rebellion; methods of proceeding, more likely to irritate and harden, than to convince and reduce gainsayers. I have heard it observed long since, that the scourge of the tongue has driven many out of the temple, but never drove any into it.

4. We must make profession of the hope that is in us, with meekness (1 Peter 3:15). Be ready always to give answer (to make your defense or apology, so the word is) whether judicially or extrajudicially, as there is occasion, to every man that (soberly, not scoffingly and in derision) asks you a reason, or an account of the hope that is in you, that is, of the religion you profess, which you hope to be saved by, with meekness and fear. Observe, it is very well consistent with Christian quietness, to appear in the defense of truth, and to avow our Christian profession, when at any time we are duly called to it. That is not meekness, but base cowardice that tamely betrays, and delivers up any of Christ's truths or institutions, by silence, as if we were ashamed or afraid to confess our master. But the office of meekness at such a time is to direct us how, and in what manner to bear our testimony, not with pride and passion, but with humility and mildness. Those that would successfully confess the truth, must first learn to deny themselves; and we must give an account of our hope, with a holy fear of missing it in such a critical juncture. When we give a reason for our religion, we must not boast of ourselves, or of our own attainments, nor reflect contempt and wrath upon our persecutors, but remember that the present truth (so it is called, 2 Peter 1:12), the truth which is now to be asserted, is the same with the word of Christ's patience (Revelation 3:10), that is, the word which must be patiently suffered for, according to the example of him, who with invincible meekness (before Pontius Pilate) witnessed a good confession (1 Timothy 6:13). A great abasement and diffidence of ourselves may very well consist with a firm assurance of the truth, and a profound veneration for it.

In lesser things, wherein wise and good men are not all of a mind, meekness teaches us not to be too confident that we are in the right, nor to censure and condemn those that differ from us, as if we were the people, and wisdom should die with us, but quietly to walk according to the light that God has given us, and charitably to believe that others do so too, waiting till God shall reveal either this to them (Philippians 3:15), or that to us. Let it in such cases suffice to vindicate ourselves, which every man has a right to do, without a magisterial sentencing of others; why should we be many masters, when we are all offenders (James 3:1-2), and the bar is our place, not the bench? Meekness will likewise teach us to manage a singular opinion, wherein we differ from others, with all possible deference to them, and suspicion of ourselves, not resenting it as an affront to be contradicted, but taking it as a kindness to be better informed. Nor must we be angry that our hope is enquired into, even such a trial of it, if we approve ourselves well in it, may be found to praise, and honor, and glory, to which our meekness will very much contribute, as it puts a luster upon, and a convincing power into the testimony we bear; we then walk worthy of the vocation with which we are called, when we walk in all lowliness and meekness (Ephesians 4:1-2).

5. We must bear reproaches with meekness. Reproach is a branch of that persecution which all that will live godly in Christ Jesus, must count upon; and we must submit to it, behaving ourselves quietly, and with a due decorum, not only when princes sit and speak against us, but even when the abjects gather themselves together against us, and we become the song of the drunkards. Sometimes we find it easier to keep calm in a solemn and expected engagement, than in a sudden skirmish, or a hasty encounter, and therefore even against those slight attacks, it is requisite that meekness be set upon the guard. If we be nicknamed, and slandered, and have all manner of evil said against us falsely, our rule is, not to be disturbed at it, nor to render railing for railing (1 Peter 3:9), but though we may, as we have opportunity, with meekness deny the charge, as Hannah did when Eli overhastily censured her for a drunkard; no, my lord, I have drunk neither wine nor strong drink (1 Samuel 1:15). Yet when that is done, we must without meditating any revenge, quietly commit our cause to God, who will sooner or later, clear up our innocency as the light, which is promised (Psalm 37:5-6), and therefore fret not yourself, but wait patiently (verse 7), cease from anger, and forsake wrath (verse 8). Mr. Dod was wont to charm his friends into silence under reproaches, with this, that if a dog bark at a sheep, the sheep will not bark at the dog again. We do but gratify our great adversary, and do his work for him, when we suffer the peace and serenity of our minds to be broken in upon, by the reproaches of the world: for me to disquiet myself, and put myself into a passion, because another abuses me, is as if I should scratch up the skin of my face, to fetch off the dirt which my adversary throws in it. When reproach provokes our passions, which put us upon rendering bitterness for bitterness, we thereby lose the comfort, and forfeit the honor and reward, which the divine promise has annexed to the reproach of Christ, and shall we suffer so many things in vain? We likewise thereby give occasion to those who had spoken evil of us falsely, to speak evil of us truly; and perhaps our religion suffers more by our impatience under the reproach, than by the reproach itself. What have we the law, and pattern, and promise of Christ for, but to calm our spirits under reproaches for well doing? Truly those can bear but a little for Christ, that cannot bear a hard or a foul word for him. If we either faint, or fret in such a day of adversity, it is a sign our strength is small indeed. May it not satisfy us, that by our meekness and quietness under reproaches, we engage God for us, who has promised, that he will with righteousness judge the poor, the poor in spirit, and will reprove with equity for the meek of the earth (Isaiah 11:4)? He that has bid us to open our mouths for the dumb (Proverbs 31:8), will not himself be silent (Psalm 12:5). And shall we not learn at last, instead of fretting and being exceeding angry, to rejoice and to be exceeding glad (Matthew 5:11-12), when we suffer thus for righteousness' sake? May we not put such reproaches as pearls, in our crown, and be assured that they will pass well in the account another day, when there will be an advantageous resurrection of names, as well as bodies, in the prospect of which, we have reason to rejoice, that we are counted worthy to suffer shame for his name (Acts 5:41). That we are honored to be dishonored for him, who for our sakes endured the cross, and despised the shame. It is one of the laws of meekness, Spernere se sperni; to despise being despised.

Section 4.

In order to the well governing of the soul, the judgment must be furnished with proper dictates, else it will never be able to keep the peace in the affections: the motions of the soul are then likely to be even, and regular, and constant, when we have fixed to ourselves good principles, which we are governed by, and act under the influence of. There are some carnal corrupt principles, which angry froward people are guided by; such as these, that the forgiving one injury invites another, whereas it often qualifies an adversary; or if otherwise, the forgiving of one offense, will enable us to bear the next the more easily. And that we must have satisfaction given us for every wrong done us, whereas if we have not satisfaction for it, yet if it be not our own fault, we may have satisfaction under it, and that is as good. And, that there is no living in the world without buffing, and hectoring, and frightening people; Oderint dum metuant; whereas to live continually in that element, is to live in a hell upon earth; mutual indignation and mutual fear perhaps contributing to the torment of devils and damned spirits: but, in opposition to these and the like ill principles, shall we treasure up these few good truths, chosen out of many which might be mentioned proper for this purpose, and make use of them, as there is occasion?

1. That he has the sweetest and surest peace, who is the most master of his own passions. The comfort that a man has in governing himself, is much greater than he could have in having people to serve him, and nations to bow down to him. It is certain the worst enemies we have, if ever they break loose and get head, are in our own bosoms. Enemies without threaten only the evil of pain; they can but kill the body, and no great hurt in that to a child of God, if they do not provoke the enemies within, our own irregular passions, which if they be not kept under, plunge us in the evil of sin, and that is the much greater evil. An invasion from abroad does not so much disturb the peace of a kingdom, as an insurrection at home does; and therefore it concerns us to double our guard, where our danger is greatest, and above all keepings, to keep our hearts, that no passion be allowed to stir without a good reason to be given for it, and a good use to be made of it; and then if we be troubled on every side, yet not distressed, perplexed, yet not in despair (2 Corinthians 4:8-9), offended by our fellow-servants, but not offending our master; reproached by our neighbors but not by our own consciences; this is like Zion's peace, peace within the walls (Psalm 122:7). We have need to pray as one did, Libera me a malo isto homine, meipso; Lord deliver me from that ill man, my own self, and then I am safe enough. The lusts that war in our members (James 4:1), are the enemies that war against our souls (1 Peter 2:11). If this war be brought to a good issue, and those enemies suppressed, whatever other disturbances are given, peace is in the soul with grace and mercy from God, and from the Lord Jesus. Nehemiah was aware of this, as the design of his enemies, when they hired a pretended prophet to give an alarm, and to advise him meanly to shift for himself, it was (says he, Nehemiah 6:13) that I should be afraid and do so, and sin. Whatever we lose, we shall not lose our peace, if we do but keep our integrity; therefore instead of being solicitous to subdue our enemies that lay siege to us, let us double our watch against the traitors within the garrison, from whom especially our danger is; since we cannot prevent the shooting of the fiery darts, let us have our shield ready, with which to quench them. If we would not hurt ourselves, blessed be God no enemy in the world can hurt us. Let us but keep the peace within, by the governing of our own passions, and then whatever assaults may be made upon us, we may therein, with the daughter of Zion, despise them, and laugh them to scorn, and shake our head at them (Isaiah 37:22). Let us believe, that in hurrying and disquieting times, our strength is to sit still, in a holy quietness and composure of mind; this is the rest, with which you may cause the weary to rest; and this is the refreshing, and it is enough (Isaiah 28:12).

2. That in many things we all offend. This truth we have (James 3:2), and it comes in as a reason why we must not be many masters (verse 1). It would help to subdue and moderate our anger, at the offenses of others, if we would but consider,

[1.] That it is incident to human nature to offend. While we are in this world, we must not expect to converse with angels, or the spirits of just men made perfect; no, we are obliged to a communication with creatures that are foolish and corrupt, peevish and provoking, and who are all subject to like passions; such as these we must live among, else must we needs go out of the world. And have we not reason then to count upon something or other, uneasy and displeasing in all relations and conversations? The best men have their roughnesses and unevennesses in this imperfect state; those that are savingly enlightened, yet knowing but in part, have their blind side; the harmony, even of the communion of saints, will sometimes be disturbed with jarring strings; why then should we be surprised into passion and disquiet, when that which gives us the disturbance, is no more than what we looked for? Instead of being angry, we should think with ourselves, thus; alas! What could I expect but provocation, from corrupt and fallen man? Among such foolish creatures as we are, it must needs be, that offenses will come; and why should not I have my share of those offenses? The God of heaven gives this as a reason of his patience towards a provoking world, that it is in their nature to be provoking (Genesis 8:21): I will not again curse the ground any more for man's sake, for the imagination of man's heart is evil from his youth, and therefore better is not to be expected from him. And upon this inducement he had compassion on Israel (Psalm 78:39), for he remembered that they were but flesh; not only frail creatures, but sinful, and bent to backslide. Do men gather grapes of thorns? I knew that you would deal treacherously, for you were called a transgressor from the womb (Isaiah 48:8). And should not we, much more, be qualified by the same consideration? If you see the violent perverting of judgment and justice in a province, remember what a provoking creature sinful man is, and then you will not marvel at the matter (Ecclesiastes 5:8). The consideration of the common infirmity and corruption of mankind, should be made use of, not to excuse our own faults to ourselves, which does take off the edge of our repentance, and is the poor subterfuge of a deceived heart; but to excuse the faults of others, and so take off the edge of our passion and displeasure, and preserve the meekness and quietness of our spirits.

[2.] That it is incident to ourselves among the rest to offend. The apostle there puts himself into the number, we all offend. We offend God; if we say, we do not, we deceive ourselves, and yet he bears with us from day to day, and is not extreme to mark what we do amiss; though our debts to him are talents, our brethren's to us but pence. Think then, if God should be as angry with me for every provocation, as I am with those about me, what would become of me? They are careless in their observance, and perhaps willful in their offense, and am not I so to God? Indeed, am not I a thousand times worse? Job qualified himself with this, when his servants were provoking, and he was tempted to be harsh with them, what then shall I do, when God rises up? And when he visits, what shall I answer him? (Job 31:13-14).

And are we not apt enough likewise, to offend our brethren? Either we have offended or may offend; so that we have need that others should bear with us, and why then should not we bear with them? Our rule is, what we would that men should do to us, when we offend them, the same we should do to them, when they offend us, for this is the law and the prophets (Matthew 7:12). Solomon appeals to our own consciences herein (Ecclesiastes 7:22): for oftentimes also your own heart (which is instead of a thousand witnesses) knows that you yourself likewise have cursed others. The penitent remembrance of that former guilt, would greatly help to curb the passionate resentment of the present trouble. When the undutiful rebellious son (in a story that I once read) dragged his father by the hair of the head to the house door, it qualified the anger of the old man, to remember, that just so far he had dragged his father; as it seems to have silenced Adonibezek, that he was now treated no otherwise, than he had formerly treated others (Judges 1:7).

3. That men are God's hand: so it is said (Psalm 17:14), from men which are your hand, O Lord, or rather, tools, in your hand, so (verse 13) which are your sword. We must abide by this principle, that whatever it is that crosses us, or is displeasing to us, at any time, God has an overruling hand in it. David was governed by this principle, when he bore Shimei's spiteful reproaches, with such an invincible patience, so let him curse, because the Lord has said to him, curse David (2 Samuel 16:10), and (verse 11) let him alone, for the Lord has bidden him. This consideration will not only silence our murmurings against God, the author, but all our quarrellings with men, the instruments of our trouble and vexation. Men's reproaches are God's rebukes, and whoever he be that affronts me, I must see and say, that therein my Father corrects me. This quieted the spirit of Job, in reference to the injuries of the Chaldeans and Sabeans, though he dwelt as a king in the army (chapter 29:25), and his power and interest seem to have been unstained, when those rapparees first made that inroad upon him, and so he could not but see his help in the gate, yet we find him not meditating any revenge, but charming the disturbances of his own soul, with the consideration of God's sovereign disposal, overlooking all the instruments of his trouble, thoughts of which would but have mingled anger (the more disquieting passion) with his sorrow; this therefore suffices to still the storm, the Lord gave, and the Lord has taken away, blessed be the name of the Lord (chapter 1:21). When his brethren stood aloof from him, his kindred and his friends looked scornfully upon him, as an alien, and instead of oil poured vinegar into his wounds, so that his eye continued in their provocation, yet even in that part of his trouble he owns the hand of God (chapter 19:13): he has put my brethren far from me. It is a very quieting truth (the Lord help us to mix faith with it) that every creature is that to us, and no more, that God makes it to be; and that while many seek the ruler's favor, and more perhaps fear the ruler's displeasure, every man's judgment proceeds from the Lord. Would we but more closely observe, and readily own the hand of God, in that which disquiets and provokes us, surely, though we regarded not man, yet if we had any fear of God before our eyes, that would reconcile us better to it, and suppress all intemperate and undue resentments. In snarling at the stone, we reflect upon the hand that throws it, and lay ourselves under the woe pronounced against him, that strives with his maker (Isaiah 45:9). We know it is interpreted, a taking up arms against the king, if we take up arms against any that are commissioned by him.

4. That there is no provocation given us at any time, but, if it be skillfully and graciously improved, there is good to be gotten by it. If we have but that wisdom of the prudent, which is to understand his way, and all the advantages and opportunities of it, doubtless we may, quite contrary to the intention of those that trespass against us, gain some spiritual, that is, some real benefit to our souls, by the injuries and offenses that are done to us, for even these are made to work together for good to them that love God. This is a holy and a happy way of opposing our adversaries, and resisting evil. It is an ill weed indeed out of which the spiritual bee cannot extract something profitable, and for its purpose. Whatever lion roars against us, let us but go in the strength and spirit of the Lord, as Samson did, and we may not only rend it as a kid, so that it shall do us no real harm, but we may withal get meat out of the eater, and sweetness out of the strong. As it turns to the unspeakable prejudice of many that they look upon reproofs as reproaches, and treat them accordingly with anger and displeasure; so it would turn to our unspeakable advantage, if we could but learn to call reproaches reproofs, and make use of them as such, for our conviction and humiliation; and thus the reproach of Christ, may become true riches to us, and greater than the treasures of Egypt.

We are told of an imposthume that was cured with the thrust of an enemy's sword, and of one that was happily converted from drunkenness, by being called, in reproach, a tippler. It is very possible we may be enlightened, or humbled, or reformed, may be brought nearer to God, or weaned from the world, may be furnished with matter for repentance, or prayer, or praise, by the injuries that are done us, and may be much furthered in our way to heaven, by that which was intended for an affront or provocation. This principle would put another aspect upon injuries, and unkindnesses, and would quite alter the property of them, and teach us to call them by another name: whatever the subordinate instrument intended, it is likely he meant not so, neither did his heart think so (Isaiah 10:7), but God designed it as other our afflictions, to yield the peaceable fruit of righteousness; so that instead of being angry at the man that meant us ill, we should rather be thankful to the God, that intended us good, and study to answer his intention. This kept Joseph in that good temper towards his brethren, though he had occasion enough to quarrel with them (Genesis 50:20): you thought evil against me, but God meant it to good. This satisfied Paul, in reference to the thorn in the flesh, that is, the calumnies and oppositions of the false apostles, which touched him more sensibly than all the efforts of persecuting rage; that it was intended to hide pride from him, lest he should be exalted above measure, with the abundance of revelations (2 Corinthians 12:7), and there seems to be an instance of that good effect it had upon him, immediately upon the mention of it, for within a few lines after he lets fall that humble word (verse 11): I am nothing. We should be apt to think too highly of ourselves, and too kindly of the world, if we did not meet with some injuries and contempts, by which we are taught to cease from man. Did we but more carefully study the improvement of an injury, we should not be so apt to desire the revenge of it.

5. That what is said and done in haste, is likely to be matter for a deliberate repentance. We find David often remembering with regret, what he said in his haste, particularly one angry word he had said in the day of his distress and trouble, which seemed to reflect upon Samuel, and indeed upon all that had given him any encouragement to hope for the kingdom (Psalm 116:11): I said in my haste, all men are liars; and this hasty word, was a grief to him long after. He that hastens with his feet sins (Proverbs 19:2). When a man is transported by passion, into any indecency, we commonly qualify it with this, that he is a little hasty, as if there were no harm in that, but we see there is harm in it; he that is in haste may contract much guilt in a little time. What we say or do unadvisedly when we are hot, we must unsay and undo again when we are cool, or do worse. Now who would willfully do that, which sooner or later he must repent of? A heathen that was tempted to a chargeable sin, could resist the temptation with this consideration, that he would not buy repentance so dear. Is repentance such a pleasant work that we should so industriously treasure up to ourselves wrath against the day of wrath, either the day of God's wrath against us, or our own against ourselves? You little think what a torrent of self-affliction you let in when you let the reins loose to an immoderate ungoverned passion. You are angry at others, and reproach them, and call them hard names, and are ready to abhor them, and to revenge yourselves upon them, and your corrupt nature takes a strange kind of pleasure in this. But do you know that all this will at last rebound in your own faces, and return into your own bosoms? Either here or in a worse place, you must repent of all this, that is, you must turn all these passions upon yourselves, you must be angry at yourselves, and reproach yourselves, and call yourselves fools, and abhor yourselves, and smite upon your own breasts; indeed, and if God give you grace, take a holy revenge upon yourselves (which is reckoned among the products of godly sorrow, 2 Corinthians 7:11), and what can be more uneasy than all this? You take a mighty liberty in chiding those that you have under your power, and giving them very ill-favored language, because you know they dare not chide you again; but dare not your own hearts smite you, and your consciences chide you? And is it not easier to bear the chidings of any man in the world (which may either be avoided, or answered, or slighted) than to bear the reproaches of our own consciences, which, as we cannot get out of the hearing of, so we cannot make a light matter of; for when conscience is awake it will be heard, and will tell us home, wherein we are verily guilty concerning our brother (Genesis 42:21). Let this thought therefore quiet our spirits, when they begin to be tumultuous, that hereby we shall but make work for repentance; whereas, on the contrary, as Abigail suggested to David (1 Samuel 25:30-31), the bearing and forgiving of an injury, will be no trouble or grief of mind afterwards. Let wisdom and grace therefore do that which time will do however, cool our heat, and take off the edge of our resentment.

6. That that is truly best for us which is most pleasing and acceptable to God, and that a meek and quiet spirit is so. No principle has such a commanding influence upon the soul, as that which has a regard to God, and wherein we approve ourselves to him. It was a good hint which the woman of Tekoah gave to David, when she was suing for a merciful sentence (2 Samuel 14:11): I pray you, let the king remember the Lord your God: — nor could any thought be more mollifying than that. Remember how gracious, and merciful, and patient God is, how slow to anger, how ready to forgive, and how well pleased he is to see his people like him: remember the eye of your God upon you, the love of your God towards you, and the glory of your God set before you. Remember how much it is your concern to be accepted of God, and to walk worthy of your relation to him, to all well-pleasing, and how much meekness and quietness of spirit, does contribute to this, as it is consonant to that excellent religion which our Lord Jesus has established, and as it renders the heart a fit habitation for the blessed Spirit. This is good and acceptable in the sight of God our Savior, to lead quiet and peaceable lives (1 Timothy 2:2-3). It is a good evidence of our reconciliation to God, if we be cordially reconciled to every cross providence, which necessarily includes a meek behavior towards those who are any way instrumental in the cross. Very excellently does St. Austin express it (in Psalm 122): Quis placet Deo? Cui Deus placuerit. Those please God that are pleased with him, and with all he does, whether immediately by his own hand, or mediately by the agency of provoking injurious men. This is standing complete in all the will of God, not only his commanding, but his disposing will, saying it, without reluctancy, the will of the Lord be done. He that acts from an honest principle of respect to God, and sincerely desires to stand right in his favor, cannot but be in some measure adorned with that meek and quiet spirit, which he knows to be in the sight of God of great price.

Such as these are softening principles, and as many as walk according to these rules, peace shall be upon them, and mercy, and no doubt it shall be upon the Israel of God.

Section 5.

The laws of our holy religion are so far from clashing and interfering, that one Christian duty does very much further and promote another; the fruits of the Spirit, are like links in a chain, one draws on another; it is so in this; many other graces contribute to the ornament of a meek and quiet spirit.

You see how desirable the attainment is, will you therefore, through desire, separate yourselves to the pursuit of it, and seek and intermeddle with all wisdom (Proverbs 18:1), and all little enough, that you may reach to the meekness of wisdom.

1. Sit loose to the world, and to everything in it. The more the world is crucified to us, the more our corrupt passions will be crucified in us. If we would keep calm and quiet, we must by faith live above the stormy region. It is certain, those that have anything, or have anything to do in the world, cannot but meet with that every day from those with whom they deal, which will cross and provoke them; and if the affections be set upon these things, and we be filled with a prevailing concern about them, as the principal things, those crosses must needs pierce to the quick, and inflame the soul, and that which touches us in these things, touches us in the apple of our eye. If the appetites be carried out inordinately towards those things that are pleasing to sense, the passions will be to the very same degree, carried out against those that are displeasing. And therefore (Christians) whatever you have of the world in your hands, be it more or less, as you tender the peace as well as the purity of your souls, keep it out of your hearts, and evermore let out your affections towards your possessions, enjoyments, and delights in the world with a due consideration of the disappointment and provocation, which probably you will meet with in them, and let that restrain and give check to their inordinacy.

It is the excellent advice of Epictetus, whatever we take a pleasure in, to consider the nature of the thing, and to proportion our complacency accordingly. If you are in love with a China-cup, or a Venice-glass, love it as a piece of brittle ware, and then the breaking of it will be no great offense, nor put you into any disturbing passion, for it is but what you did expect. Those that idolize anything in this world, will be greatly discomposed, if they be crossed in it. The money which Micah's mother had, was her God (it is Bishop Hall's note) before it had the shape either of a graven or a molten image, else the loss of it would not have set her a cursing, as it seems it did (Judges 17:2). Those that are greedy of gain, trouble their own hearts, as well as their own houses (Proverbs 15:27). They are a burden to themselves, and a terror to all about them. They that will be rich, that are resolved upon it, come what will, cannot but fall into these foolish and hurtful lusts (1 Timothy 6:9). And those also that serve their own bellies, that are pleased with nothing unless it be wound up to the height of pleasureableness, that are like the tender and delicate woman, that would not set so much as the sole of her foot to the ground, for tenderness and delicacy, lie very open to that which is disquieting, and cannot, without a great disturbance to themselves, bear a disappointment: and therefore Plutarch (that great moralist) prescribes it for the preservation of our meekness, not to be curious in diet, or clothes, or attendance; for (says he) they who need but few things, are not liable to anger, if they be disappointed of many.

Would we but learn in these things to cross ourselves, we should not be so apt to take it heinously if another crosses us. And therefore the method of the lessons in Christ's school, is first to deny ourselves, and then to take up our cross (Matthew 16:24). We must also mortify the desire of the applause of men, as altogether impertinent to our true happiness. If we have learnt not to value ourselves by their good word, we shall not much disturb ourselves for their ill word. St. Paul bore reproaches with so much meekness, because he did not build upon the opinion of man, reckoning it a small thing to be judged of man's day (1 Corinthians 4:3).

2. Be often repenting of your sinful passion, and renewing your covenants against it. If our rash anger were more bitter to us in the reflection, afterwards we should not be so apt to relapse into it. Repentance in general, if it be sound and deep, and grounded in true contrition and humiliation, is very meekening, and disposes the soul to bear injuries with abundance of patience. Those that live a life of repentance (as we have every one of us reason to do) cannot but live a quiet life; for nobody can lightly say worse of the true penitent, than he says of himself. Call him a fool (an affront which many think deserves a challenge) the humble soul can bear it patiently with this thought, indeed, a fool I am, and I have called myself so many a time; more brutish than any man; I have not the understanding of a man (Proverbs 30:2). But repentance does, in a special manner, dispose us to meekness, when it fastens upon any irregular inordinate passion, with which we have been transported. Godly sorrow for our former transgressions in this matter, will work a carefulness in us, not again to transgress. If others be causelessly or excessively angry with me, am not I justly requited for the like or more indecent passions. Charge it home therefore with sorrow and shame upon your consciences, aggravating the sin, and laying load upon yourselves for it, and you will find that the burnt child, especially while the pain is smarting, will dread the fire; compare Job 42:6 with chapter 40:4-6.

With our repentance for our former unquietness, we must engage ourselves by a firm resolution, in the strength of the grace of Jesus Christ to be more mild and gentle for the future. Say, you will take heed to your ways that you offend not, as you have done, with your tongue; and be often remembering that you said so, as David does (Psalm 39:1). Resolution would do much towards the conquering of the most rugged nature, and the quiet bearing of the greatest provocation; it would be like the bit and bridle to the horse and mule, that have no understanding. It may be of good use every morning to renew a charge upon our affections to keep the peace, and having welcomed Christ in faith and meditation, let no rude unruly passion stir up or awake our love.

3. Keep out of the way of provocation, and stand upon your guard against it. While we are so very apt to offend in this matter, we have need to pray (and to practice accordingly) Lord, lead us not into temptation. Those are enemies to themselves and to their own peace, as well as to human society, that seek occasion of quarrel, that fish for provocations and dig up mischief; but meek and quiet people will on the contrary, studiously avoid even that which is justly provoking, and will see it as if they saw it not. Those that would not be angry, must wink at that which would stir up anger, or put a favorable construction upon it. The advice of the wise man is very good to the purpose (Ecclesiastes 7:21): also take no heed to all words that are spoken, lest you hear your servant curse you; and it is better for you not to hear it, unless you could hear it patiently, and not be provoked to sin in the hearing of it. It is a common story of Cotys, that being presented with a cupboard of curious glasses, he returned his thanks to his friend that sent them, and gratified the messenger that brought them, and then deliberately broke them all, lest by the casual breaking of them severally, he should be provoked to passion. And Dion relates it, to the honor of Julius Caesar, that Pompey's cabinet of letters coming to his hand, he would not read them, because he was his enemy, and he would be likely to find in them, that which would increase the quarrel; and therefore (as Dr. Reynolds expresses it) he chose rather to make a fire on his hearth, than in his heart; De non existentibus et non apparentibus eadem est ratio: keep the injury out of sight, and it will be out of mind.

But seeing briars and thorns are with us, and we dwell among scorpions (so the prophet, Ezekiel 2:6) and it must needs be, that offenses will come, let us be so much the more careful, as we are when we go with a candle among barrels of gunpowder, and exercise ourselves to have consciences void of offense, not apt to offend others, nor to resent the offenses of others. When we are at any time engaged in business or company, where we foresee provocation, we must double our watch, and be more than ordinary circumspect. I will keep my mouth with a bridle (says David), that is, with a particular actual care and diligence, while the wicked is before me, and frequent acts will confirm the good disposition, and bring it to a habit. Plutarch advises, to set some time to ourselves for special strictness: so many days or weeks in which, whatever provocations do occur, we will not suffer ourselves to be disturbed by them. And thus he supposes, by degrees, the habit of vicious anger, may be conquered and subdued. But after all, the grace of faith has the surest influence upon the establishment and quietness of the spirit: faith acted upon the mercy of God, the meekness of Christ, the love of the Spirit, the commands of the word, the promises of the covenant, and the peace and quietness of the upper world; this is the approved shield, with which we may be able to quench all the fiery darts of the wicked one, and all his wicked instruments.

4. Learn to pause. It is a good rule, as in our communion with God, so in our converse with men (Ecclesiastes 5:2): be not rash with your mouth, and let not your heart be hasty to utter anything. When we are at any time provoked, delays may be as advantageous, as in other cases they are dangerous. The discretion of a man defers his anger (Proverbs 19:11). I would beat you (said Socrates to his servant) if I were not angry; but he that is hasty of spirit, that joins in with his anger upon the first rise of it, exalts folly (Proverbs 14:29). The office of reason is to govern the passions, but then we must give it time to act, and not suffer the tongue to overrun it: some have advised, when we are provoked to anger, to take at least so much time to deliberate, as while we repeat the alphabet; and others have thought it more proper to repeat the Lord's Prayer, and perhaps by that time we are past the fifth petition (forgive us our trespasses, as we forgive them that trespass against us) we may be reduced into temper. It is a good rule, to think twice before we speak once; for he that hastens with his feet sins. It was the noted saying of a great statesman in Queen Elizabeth's court, take time and we shall have done the sooner. Nor can there be anything lost by deferring our anger; for there is nothing said or done in our wrath, but it might be better said and better done in meekness.

5. Pray to God by his Spirit to work in you this excellent grace of meekness and quietness of spirit. It is a part of that comeliness, which he puts upon the soul, and he must be sought to for it. If any man lack this meekness of wisdom, let him ask it of God, who gives liberally, and does not upbraid us with our folly. When we begin at any time to be froward and unquiet, we must lift up a prayer to him that stills the noise of the sea, for that grace which establishes the heart. When David's heart was hot within him, the first word that broke out was a prayer (Psalm 39:3-4). When we are surprised by a provocation, and begin to be in a ferment upon it, it will not only be a present diversion, but a sovereign cure to lift up an ejaculation to God for grace and strength to resist and overcome the temptation: Lord, keep me quiet now! Let your requests in this matter, be made known to God; and the peace of God shall keep your hearts and minds (Philippians 4:6-7). You are ready enough to complain of unquiet people about you; but you have more reason to complain of unquiet passions within you; the other are but thorns in the hedge, these are thorns in the flesh, against which, if you beseech the Lord, as Paul did (2 Corinthians 12:8), with faith, and fervency, and constancy, you shall receive grace sufficient.

6. Be often examining your growth and proficiency in this grace. Enquire what ground you have got of your passion, and what improvements you have made in meekness. Provocations recur every day, such as have been wont perhaps, to put you into a passion, these give you an opportunity to make the trial. Do you find that you are less subject to anger, and when angry, that you are less transported by it than formerly, that your apprehension of injuries is less quick, and your resentments less keen than usual? Is the little kingdom of your mind more quiet than it has been, and the discontented party weakened and kept under? It is well if it be so, and a good sign that the soul prospers, and is in health. We should examine every night, whether we have been quiet all day; we shall sleep the better if we find we have. Let conscience keep up a grand inquest in the soul, under a charge from the judge of heaven and earth, to enquire, and due presentment make of all riots, routs, and breaches of the peace, and let nothing be left unpresented for favor, affection or self-love; nor let anything presented, be left unprosecuted according to law. Those whose natural temper, or their age, or distemper leads them to be hot, and hasty, and unquiet, have an opportunity by their meekness and gentleness to discover both the truth and strength of grace in general; for it is the surest mark of uprightness to keep ourselves from our own iniquity (Psalm 18:23). And yet if the children of God bring forth these fruits of the Spirit in old age, when commonly men are most froward and peevish, it shows not only, that they are upright, but rather that the Lord is upright, in whose strength they stand, that he is their rock, in whom they have cast anchor, and there is no unrighteousness in him (Psalm 92:14-15).

7. Delight in the company of meek and quiet persons. Solomon prescribes it as a preservative against foolish passion, to make no friendship with an angry man, lest you learn his way (Proverbs 22:24-25). When your neighbor's heart is on fire, it is time to look to your own. But man is a sociable creature, and cut out for converse; let us therefore, since we must have some company, choose to have fellowship with those that are meek and quiet, that we may learn their way, for it is a good way. The wolf is no companion for the lamb, nor the leopard for the kid, till they have forgot to hurt and destroy. Company is assimilating, and we are apt insensibly to grow like those with whom we ordinarily converse, especially with whom we delight to converse, therefore let the quiet in the land, be the men of our choice, especially into standing relations and bosom-friendship. Observe in others, how sweet and amiable meekness is, and what a heaven upon earth those enjoy that have the command of their own passions; and study to transcribe such copies. There are those that take a pleasure in huffing and hectoring company, and are never well but when they are in the midst of noise and clamor; sure heaven would not be heaven to such, for that is a calm and quiet region; no noise there but what is sweet and harmonious.

8. Study the cross of our Lord Jesus. Did we but know more of Jesus Christ, and him crucified, we should experience more of the fellowship of his sufferings. Think often how, and in what manner he suffered; see him led as a lamb to the slaughter, and arm yourselves with the same mind. Think also why, and for what end he suffered, that you may not in anything contradict the design of your dying Savior, nor receive his grace in vain. Christ died as the great peacemaker, to take down all partition-walls, to quench all threatening flames, and to reconcile his followers, not only to God, but one to another, by the slaying of all enmities (Ephesians 2:14, 16). The apostle often prescribes a believing regard to the sufferings of Christ, as a powerful allay to all sinful and intemperate heats, as Ephesians 5:2; Philippians 2:5, etc. Those that would show forth the meek and humble life of Christ, in their mortal bodies, must bear about with them continually the dying of the Lord Jesus (2 Corinthians 4:10). The ordinance of the Lord's Supper, in which we show forth the Lord's death, and the New Testament, in his blood, must therefore be improved by us for this blessed end, as a love-feast, at which all our sinful passions must be laid aside, and a marriage-feast, where the ornament of a meek and quiet spirit is a considerable part of the wedding-garment. The forgiving of injuries, and a reconciliation to our brother is both a necessary branch of our preparation for that ordinance, and a good evidence and instance of our profiting by it. If God has there spoken peace to us, let not us go away and speak war to our brethren. The year of release under the law, which put an end to all actions, suits and quarrels, begun in the close of the day of atonement; then the jubilee-trumpet sounded.

9. Converse much in your thoughts with the dark and silent grave. You meet with many things now that disturb and disquiet you, and much ado you have to bear them; think how quiet death will make you, and how uncapable of resenting or resisting injuries, and what an easy prey this flesh you are so jealous for, will shortly be to the worm, that shall feed sweetly on it. You will ere long be out of the reach of provocation, there where the wicked cease from troubling, and where their envy and their hatred is forever perished. And is not a quiet spirit, the best preparative for that quiet state? Think how all these things, which now disquiet us, will appear when we come to look death in the face; how small and inconsiderable they seem to one that is stepping into eternity. Think, what need is there that I should so ill resent an affront or injury, that am but a worm today, and, may be worms' meat tomorrow. They say, when bees fight, the throwing up of dust among them, quickly parts the fray.

Hi motus animorum atque haec certamina tanta

Pulveris exigui jactu compressa quiescunt.

A little sprinkling of the dust of the grave, which we are upon the brink of, would do much towards the quieting of our spirits, and the taking up of our quarrels. Death will quiet us shortly, let grace quiet us now. When David's heart was hot within him, he prayed, Lord, make me to know my end (Psalm 39:3-4).

To conclude: I know no errand that I can come upon of this kind to you, in which I think I should be more likely to prevail, than in this; so much does meekness conduce to the comfort and repose of our own souls, and the making of our lives sweet and pleasant to us. If you be wise herein, you shall be wise for yourself. That which I have been so intent upon in this discourse, is only to persuade you not to be your own tormentors, but to govern your passions, so that they may not be furious to yourselves. The ornament I have been recommending to you is confessedly excellent and lovely; will you put it on, and wear it, that by this all men may know that you are Christ's disciples, and you may be found among the sheep, on the right hand, at the great day, when Christ's angels shall gather out of his kingdom everything that offends. Everyone will give meekness a good word, but in this, as in other instances; Probitas laudatur et alget.

Love is commended by all, and yet the love of many grows cold; but let all that would not be self-condemned, practice what they praise. And as there is nothing in which I should more expect to prevail, so there is nothing in which it will easier appear, whether I have prevailed or no; this tree will soon be known by its fruits: so many are the passages of almost every day, which call for the exercise of this grace, that our profiting therein will quickly appear to ourselves, and to all with whom we converse. Our meekness and quietness is more obvious, and falls more directly under a trial and observation than our love to God, and our faith in Christ, and other graces, the exercise of which lies more immediately between God and our own souls. Shall we therefore set ourselves to manifest in all our carriage and converse, that we have indeed gotten good by this plain discourse; that our relations and neighbors, and all that we have dealings with, may observe a change in us for the better, and may take knowledge of us that we have been with Jesus; and let not the impressions hereof ever wear off, but living and dying, let us be found among the quiet in the land: we all wish to see quiet families, and quiet churches, and quiet neighborhoods, and quiet nations, and it will be so if there be quiet hearts, and not otherwise.

FINIS.