Meekness and Quietness of Spirit, Chapter 1

Meekness and Quietness of Spirit · Chapter 1

p. 8CHAP. I. The Nature of Meekness and Quietness of Spirit.

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

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

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

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

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

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

(1.) When the Events of Providence are grievous and afflictive, displeasing to sense, and crossing our secular interests; meekness doth not only quiet us under them, but reconcile us to them; and inable us not only to bear, but to receive evil as well as good at the hand of the Lord; which is the excellent frame that Iob argues himself into, Iob. 2. 10. 'Tis to kiss the Rod, and even to accept of the punishment of our iniquity; taking all in good part that God doth: Not daring to strive with our Maker, no, nor desiring to prescribe to him, but Dumb and not opening the Mouth because God doth it. How meek was Aaron under the severe dispensation which took away his Sons with a particular mark of Divine Wrath, he held his peace, Levit, 10. 3. God was Sanctified, and therefore Aaron was Satisfied, and had not a word to say against it. Unlike to this was the Temper, or rather the Distemper of David, who then was not like a Man after Gods own Heart, when he was displeased, because the Lord had made a breach upon Uzza, 2 Sam. 6. 8. as if God must have ask'd David leave thus to assert the Honour of his Ark. When Gods Anger is kindled, ours must be stifled; such is the Law of Meekness, that whatsoever pleaseth God must not displease us: David was p. 12in a better frame when he Penn'd the 56 Psalm, the Title of which, some think, speaks the calmness and submissiveness of his Spirit when the Philistines took him in Gath: It is upon Ionathelem-reckokim, the silent Dove afar off: It was his calamity that he was afar off, but he was then as a silent Dove; (mourning perhaps, Isa. 38. 14.) but not murmuring, not strugling, not resisting, when seized by the Birds of Prey; and the Psalm he Pen'd in this frame was Michtam, a Golden Psalm. The Language of this meekness is that of Eli, 1 Sam. 3. 18. It is the Lord; and that of David to the same purpose, 2 Sam. 15. 25, 26. Here I am, let him do to me as seemeth good unto him. Not only, he can do what he will, subscribing to his Power, for who can stay his Hand: Or, He may do what he will, subscribing to his Soveraignty, for he giveth not account of any of his matters: Or, He will do what he will, subscribing to his Unchangableness, for he is in one mind, and who can turn him? But let him do what he will, subscribing to his Wisdom and Goodness, as Hezekiah, Isa. 39. 8. Good is the word of the Lord which thou hast spoken. Let him do what he will, for he will do what is best, and therefore if God should refer the matter to me, (saith the meek and quiet Soul) being well assured that he knows what is good for me better than I do for my my self, I would refer it to him again; he shall chuse our Inheritance for us, Psal. 47. 4.

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

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

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

p. 14Meekness in the School of Christ is one of the Fruits of the Spirit, Gal. 5. 22, 23. it is a Grace (both gratis data, and gratum faciens) wrought by the Holy Ghost both as a Sanctifier and as a Comforter in the Hearts of all true Believers, teaching and enabling them at all times to keep their passions under the Conduct and Government of Religion and right Reason: I say it is wrought in the Hearts of all true Believers, because, though there are some rough and knotty pieces that the Spirit works upon, whose Natural Temper is unhappily sower and harsh, which are long in the squaring; yet wheresoever there is true Grace, there is a disposition to strive against, and strength in some measure to conquer that Distemper. And tho' in this as in other Graces an absolute Sinless Perfection cannot be expected in this present state, yet we are to labour after it and press towards it.

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

First, Meekness teacheth us prudently to govern our own Anger, whenever any thing occurs that is provoking. As it is the work of Temperance to moderate our Natural Appetites towards those things that are pleasing to sense, so it is the work of Meekness to moderate our Natural Passions against those things that are displeasing to sense, and to guide and govern our Resentments of those things. Anger in the Soul is like Mettle in a Horse, good if it be well managed: Now p. 15Meekness is the Bridle, as Wisdom is the Hand that gives Law to it; puts it into the right way, and keeps it of an even, steddy and regular pace in that way, reducing it when it turns aside, preserving it in a due Decorum, and restraining it and giving it check, when at any time it grows headstrong and outragious, and threatens Mischief to our selves or others. It must thus be held in, like the Horse and Mule with Bit and Bridle (Psal. 32. 9.) lest it break the Hedge, run over those that stand in its way, or throw the Rider himself head-long.Non cognoscitur andaci… nisi in Bello, amicus nisi in necessitate, sapiens nisi in ira. Sent. Arab. It is true of Anger, which we say of Fire, That it's a good Servant, but a bad Master; it's good on the Hearth, but bad in the Hangings. Now meekness keeps it in its place, sets banks to this Sea, and saith, Hitherto thou shalt come and no further; here shall thy proud Waves be staid.

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

1. To consider the Circumstances of that which we apprehend to be a Provocation, so as at no time to express our displeasure but upon due and mature deliberation. The Office of Meekness is to keep Reason upon the Throne in the Soul, as it ought to be, to preserve the Understanding clear and unclouded, the Judgment untainted and unbiassed in the midst of the greatest Provocations, so as to be able to set every thing in its true Light, and to see it in its own Colour, and to determine accordingly, as also to keep silence in the Court, that the still small Voice, in which the Lord is (as he was with Elijah at Mount Horeb, 1 Kin, 19. 12, 13.) may not be drown'd by the p. 16noise of the Tumult of the Passions. A meek Man will never be angry at a Child, at a Servant, at a Friend, till he hath first seriously weigh'd the Cause in just and even Ballances, while a steddy and impartial Hand held the Scales, and a free and unprejudiced Thought had adjudg'd it necessary. It is said of our Lord Jesus, Iohn 11. 33. foreign, he troubled himself—which speaks it a considerate Act, and what he saw reason for. Then things go right in the Soul when no Resentments are admitted into the Affections, but what have first undergone the Scrutiny of the Understanding, and thence received their Pass. That Passion which cometh not in by this Door, but climbeth up some other way, the same is a Thief and a Robber, which we should stand upon our Guard against. In a time of War (and such a time it is in every sanctified Soul, in a strict War between Grace and Corruption) due care must be taken to examine all Passengers, especially those that come arm'd, whence they came, whither they go, who they are for, and what they would have? Thus should it be in the well-govern'd, well-disciplin'd Soul. Let Meekness stand Centinel, and upon the advance of a Provocation, let us examine who it is we are about to be angry with,Expendantur verba, dicendum hoc, si dicen dum adversum hunc, tempus sermonis sit hujus, &c. Ambr. de Offic. l. 1. c. 9 and for what? What are the merits of the Cause, wherein lay the Offence, what was the Nature and Tendency of it? What are likely to be the Consequences of our Resentments, and what harm will it be if we stifle them and let them go no further? Such as these are the Interrogatories which Meekness would put to the Soul, and in answer to them would abstract all that which Passion is apt to suggest, and hear Reason only, as it becomes rational Creatures to do.

p. 17Three great Dictates of Meekness we find put together in one Scripture, Iames 1. 19. Be swift to hear, slow to speak, slow to Wrath; which some observe to be couch'd in three proper Names of Ishmael's Son▪ Gen. 25. 14. 1 Chron. 1. 30. (which Bishop Prideaux in the beginning of the Wars recommended to a Gentleman that had been his Pupil, as the summary of his Advice) Mishma, Dumah, Massa: the signification of which is, Hear, Keep silence, Bear. Hear Reason, keep Passion silent, and then you will not find it difficult to bear the Provocation.

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

We read, Iames 3. 13. of the meekness of Wisdom; for where there is not Wisdom, that Wisdom which is profitable to direct, Eccl. 10. 10 Pro. 14. 8. Ratio id judicare vul… quod aequum est, Ira id aequum videri vult, quod judicavit. …en.Eccl 10:10Prov 14:8that Wisdom of the Prudent which is to understand …is way, meekness will not long be preserv'd. It is our Rashness and Inconsideration that betrays us to all the Mischiefs of an ungovern'd Passion, in the neck of which the Reins are laid (which should be kept in the Hand of Reason) and so we are p. 18hurry'd upon a thousand Precipices. Nehemiah is a remarkable instance of Prudence presiding in just resentments; He owns, Neb. 5. 6, 7. I was very angry when I heard their Cry, but that anger did not at all transgress the Laws of Meekness, for it follows, Then I consulted with my self, or, as the Hebrew hath it, My heart consulted in me. Before he express'd his Displeasure, he retir'd into his own bosom, took time for a sober thought upon the case, and then he rebuked the Nobles, in a very solid rational Discourse, v. 8, 9, 10, 11. and the success was good, v. 12, 13. In every Cause, when Passion presently demands Judgment, Meekness moves for further time, and will have the matter fairly argued, and Council heard on both sides.

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

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

It is said of the Just and Holy God, that he is Lord of his Anger, Nahum 1. 2. where we translate it, he is furious (perhaps not so well, for Fury is not in him, Isa. 27. 4. but) he is foreign the Lord of Anger, Compos irae, so some of the Criticks render it; he is Master of his own Anger, and we should labour to be so too. Which some Interpreters give as the sense of that which God said to Cain, Gen. 4. 7. Unto thee, or subject unto thee, shall be its Desire, and thou shalt rule over it; viz. over this Passion of Anger, which thou hast conceived in thy Bosom, thou shouldst and (if thou wouldst use the Grace offer'd to p. 21thee) thou mightest subdue and keep under these intemperate Heats, so as that they may not disquiet the repose of thy Soul, nor break out into any Exorbitances.

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

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

p. 234. Meekness will cool the Heat of Passion quickly, and not suffer it to continue. As it keeps us from being soon angry, so it teaches us when we are angry, to be soon pacified. The Anger of a meek man is like fire struck out of Steel, hard to be got out, but when it is out, soon gone. The wisdom that is from above, as it is gentle, and so not apt to provoke; so it is easie to be intreated when any provocation is given, Iames 3. 17. and hath the ear always open to the first proposals and overtures of satisfaction, submission, and reconciliation, and so the anger is turned away. He that is of a meek spirit will be forward to forgive injuries, and to put up affronts, and hath some excuse or other ready wherewith to extenuate and qualifie the provocation, which an angry man, for the exasperating and justifying of his own resentments will industriously aggravate. It is but saying, there's no great harm done,'Tis a Maxim in the Law, In verbis dubiis benignior sententia est praeferenda. And semper fit praesumptio in meliorem partem. Vid. Alciat. de praesumpt. Reg. 3. or if there be, there was none intended, and peradventure it was an oversight, and so the offence being look'd at through that end of the Perspective which diminisheth, 'tis easily past by, and the Distemper being taken in time goes off quickly, the Fire is quenched before it gets head, and by a speedy interposal the Plague is stayed. While the world is so full of the sparks of Provocation, and there is so much tinder in the hearts of the best, no marvel if anger come sometimes into the bosom of a wise man, but it rests only in the bosom of Fools, Eccl. 7. 9. Angry thoughts, as other vain thoughts, may crowd into the heart upon a sudden surprize, but meekness will not suffer them to Iodge there, (Ier. 4. 14.) nor let the Sun go down upon the wrath, (Eph. 4. 26.) for if it do, there's danger p. 24lest it rise bloody the next morning. Anger concocted becomes Malice; 'tis the wisdom of meekness by proper applications to discuss the humour before it comes to a head. One would have thought when David so heinously resented Nabal's abuse, that nothing less than the blood of Nabal and all his house could have quench'd his Heat, but it was done at a cheaper rate, and he shewed his Meekness, by yielding to the diversion that Abigail's Present and Speech gave him, and that with satisfaction and thankfulness; He was not only soon pacified, but blessed her, and blessed God for her that pacified him. God doth not contend for ever, neither is he always wroth; his anger endureth but a moment, Ps. 30. 5. How unlike then are those to him whose Sword devours for ever, and whose anger burns like the Coals of Iuniper? But the Grace of Meekness, if it fail of keeping the Peace of the Soul from being broken, yet fails not to recover it presently, and to make up the Breach, and upon the least transport steps in with help in the time of need, restores the Soul, puts it in frame again, and no great harm is done. Such as these are the Atchievements of Meekness, as it governs our own Anger.

Secondly, Meekness teacheth and enableth us patiently to bear the Anger of others, which instance of Meekness we have especially occasion for, in reference to our Superiors and Equals; commonly that which provokes Anger is Anger, as Fire kindleth Fire; now Meekness prevents that violent Collision which forceth out these Sparks, and softens at least one side, and so puts a stop to a great deal of Mischief; for it is the second blow that makes the Quarrel. Our first p. 25care should be to prevent the Anger of others, by giving no offence to any, but becoming all things to all Men, every one studying to please his Neighbour for good to Edification, Rom. 15. 2. and endeavouring as much as lies in us, to accommodate our selves to the temper of all with whom we have to do, and to make our selves acceptable and agreeable to them: How easie and comfortable should we make every Relation, and every instance of Conversation, if we were but better acquainted with this Art of Obliging. Napthalie's Tribe, that was famous for giving goodly Words (Gen. 49. 21.) had the happiness of being satisfied with Favour, Deut. 33. 23. For every Man shall kiss his Lips that giveth a right Answer, Pro. 24. 26. In the Conjugal Relation, it is taken for granted, 1 Cor. 7. 33, 34. that the care of the Husband is to please his Wife; and the care of the Wife is to please her Husband; and where there is that mutual care, comfort cannot be wanting. Some People love to be crossgrain'd, and take a pleasure in displeasing, and especially contrive to provoke those whom they find passionate and easily provok'd, that (as he that giveth his Neighbour drink, and putteth his Bottle to him, Hab. 2. 15, 16.) they may look upon his shame to which in his Passion he exposeth himself, and so they make a mock at sin, and become like the mad Man that casteth Fire-brands, Arrows and Death; and saith, Am not I in sport? But the Law of Christ forbids us to provoke one another, Gal. 5. 26. (unless it be to love and to good works,) and enjoyns us (as it follows there, Chap. 6. 2.) to bear one anothers Burthens, and so to fulfil the Law of Christ.

p. 26But because they must rise betimes, that will please every Body, and carry their Cup even, indeed that will shed no offence; our next care therefore must be so to behave our selves when others are angry, that we may not make ill worse. And this is one principal thing in which the Younger must submit themselves to the Elder; nay, in which all of us must be subject one to another, as our Rule is, 1 Pet. 5. 5. And here Meekness is of use either to injoyn Silence, or to indite a soft Answer.

1. To injoyn Silence. It is prescribed to Servants, Tit. 2. 9. to please their Masters well in all things, not answering again; for that must needs be displeasing: Better say nothing than say that which is provoking. When our Hearts are hot within us, it is good for us to keep silence, and hold our Peace: So David did, Psal. 39. 2, 3. and when he did speak, it was in prayer to God, and not in reply to the wicked that were before him. Quid refert inter provocantem & provocatum, nisi quod ille prior in maleficio deprehenditur, et ille posterior: nulla verò in maleficio ordinis ratio est. Tertul. do Divin. c. 10.If the Heart be angry, angry words will but enflame it the more, as Wheels are heated by a rapid Motion. One Reflection and Repartee begets another, and the beginning of the Debate is like the letting forth of VVater, hardly stop'd, when the least breach is made in the Dam; and therefore Meekness saith, By all means keep silence, and leave it off before it be meddled with. When a Fire is begun, it is good, if possible, to smother it, and so prevent it's spreading. Come on, let us deal wisely, and stifle it in the Birth, lest afterwards it prove too strong to be dealt with. Anger in the Heart is like those Books which were stow'd up in the Cellars in the Conflagration of London, which tho' they were extreamly heated yet never took Fire, till they took Air many p. 27days after, where giving vent to the Heat, put them into a Flame. When the Spirits are in a Ferment, tho' it may be some present pain to check and suppress them, and the head-strong Passion hardly admit the Bridle, yet afterwards it will be no grief of Heart to us.

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

If others be angry at us without Cause, and we have never so much Reason on our side, yet oftentimes it is best to adjourn our own Vindication, (though we think it necessary▪ till the Passion be over; for there is nothing said or done in Passion but it may be better said, and better done afterwards: When we are calm, we shall be likely to say it and do it in a better manner, and p. 28when our Brother is calm, we shall be likely to say it, and do it to better purpose. A needful Truth spoken in a Heat may do more hurt than good, and offend rather than satisfie. The Prophet himself forbore even a Message from God, when he saw Amaziah in a Passion; 2 Chr. 25. 16. Sometimes it may be adviseable to get some one else to say that for us, which is to be said, rather than say it our selves. However, we have a righteous God, to whom (if we do in a meek silence suffer our selves to be run down unjustly) we may commit our Cause, and having his Promise that he will bring forth our Righteousness as the Light, and our Iudgment as the Noon-day, Psal. 37. 6. We had better leave it in his Hands, than undertake to manage it our selves, lest that which we call clearing our selves, God should call quarrelling with our Brethren. David was greatly provok'd by those that sought his hurt, and spoke mischievous things against him, and yet (saith he) I as a deaf Man heard not, I was as a dumb… Man that openeth not his Mouth, Ps. 38. 13. and why so? 'twas not because he wanted something to say, or because he knew not how to say it; but v. 15. because in thee, O Lord, do I hope, thou wilt hear, O Lord my God: And what need I hear and God hear too? His concerning himself in the matter supersedes Ours, and he is not only engaged in Iustice to own every righteous, but wronged Cause, but he is further engaged in Honour to appear for those that in obedience to the Law of Meekness commit their Cause to him, and trust him with it. If there be any vindication, or avenging necessary (which infinite Wisdom is the best Judge of) he can do it better than we can, and therefore give place p. 29unto Wrath, Rom. 12. 19. i. e. to the Judgment of God, which is according to Truth and Equity, make room for him to take the Seat, and do not you step in before him: 'Tis fit our wrath should stand by to give way to his; for the wrath of a Man, engageth not the Righteousness of God, Jam. 1. 20.Jas 1:20for him: Even just Appeals made to him, if they be made in Passion, are not admitted into the Court of Heaven, being not duly put in; that one thing is Error sufficient to overrule them: Let not therefore those that do well and suffer for it, spoil their own Vindication by mis-timing and mis-managing it, but tread in the steps of the Lord Jesus, Who when he was reviled, reviled not again; when he suffer'd he threatned not, but was as a Lamb dumb before the Shearers, and so committed himself to him that judgeth righteously. It is indeed a great piece of Self-denial to be silent, when we have enough to say, and provocation to say it; but if we do thus control our Tongues out of a pure regard to Peace and Love, it will turn to a good account, and will be an evidence for us that we are Christ's Disciples, having learn'd to deny our selves. It is better by silence to yield to our Brother, who is, or hath been, or may be our Friend, than by angry speaking to yield to the Devil, who hath been, and is, and ever will be our sworn Enemy.

2. To indite a soft Answer. This Solomon commends as a proper expedient to turn away wrath, while grievous words do but stir up anger, Pro. 15. 1. When any speak angrily to us, we must pause a while, and study an Answer, which both for the Matter and Manner of it, may be mild and gentle. This brings VVater while peevishness p. 30and provocation would but bring Oil to the Flame. Thus is Death and Life in the Power of the Tongue; it is either healing or killing, an Antidote or a Poison, according as it's used. When the Waves of the Sea beat on a Rock, they batter, and make a noise, but a soft Sand receives them silently, and returns them without damage. A soft Tongue is a wonderful Specifick, and hath a very strange Vertue in it; for, Solomon saith, it breaks the Bone, Pro. 25. 15. that is, it qualifies those that were provok'd, and makes them pliable; it heaps Coals of Fire upon the Head of an Enemy, not to burn him, but to melt him, Pro. 25. 21, 22. Hard words (we say) break no Bones, but it seems soft ones do (and yet do no harm) as they calm an angry Spirit and prevent its Progress, breaking it as we do a …lint upon a Cushion. A Stone that falls on a Wool-pack rests there, and rebounds not to do any further Mischief, such is a meek Answer to an angry Question. It is observed in that rencounter which was between the Royal Tribe, and the other ten, that the words of the Men of Judah were fiercer than the words of the Men of Israel, 2 Sam. 14. 43. When Passion is up, that God whose Eyes are upon all the ways of Men, takes notice who speaks fiercely, and sets a mark upon them.

The good effect of a soft Answer, and the ill consequents of a peevish one, are observable in the Stories of Gideon and Iophthah: Both of them in the day of their Triumphs over the Enemies of Israel, were causelesly quarrel'd with by the Ephraimites (an angry sort of People it seems**Hence we read of the Envy of Ephraim, ija. 11. 13.) who took it very heinously when the danger was past, and the Victory was won, that they had not been call'd upon to engage in the p. 31Battle; Gideon pacified them with a soft Answer, Iudg. 8. 2. What have I done now in comparison of you? magnifying their Atchievements, and lessening his own, speaking honourably of them, and meanly of himself; Is not the gleaning of the Grapes of Ephraim, better than the Vintage of Abiezar? In which Reply it's hard to say whether there was more of Wit or Wisdom; And the effect was very good; the Ephraimites were pleased, their Anger turned away, a Civil War prevented; and no Body could think the worse of Gideon for his Mildness and Self-denial; but on the contrary, that he won more true Honour, by this Victory over his own Passion, than he did by his Victory over all the Host of Midian; for he that hath Rule over his own Spirit, is better than the Mighty, Pro. 16. 32. The Angel of the Lord had pronounced him a mighty Man of Valour, Judg. 6. 12. and this his tame submission did not at all derogate from that part of his Character. But Iephthah (who by many instances appears to be a Man of a rough and hasty Spirit, tho' enroll'd among the eminent Believers, Heb. 11. 32. for all good People are not alike happy in their Temper.) When the Ephraimites in like manner pick a Quarrel with him, he rallies them, upbraids them with their Cowardice, boasts of his own Courage, challenges them to make good their Cause, Iud. 12▪ 2, 3. they retort a scurrillous Reflection upon Iephthah's Country (as it's usual with Men in Passion to taunt and jear one another) Ye Gileadites are Fugitives, verse 4. From Words they go to Blows, and so great a matter doth this little Fire kindle, that there goes no less to quench the Flame, than the Blood of two and forty p. 32thousand Ephraimites, v. 6. All which had been haply prevented if Iephthah had had but half as much meekness in his heart, as he had reason on his side.

A soft Answer is the Dictate and Dialect of that Wisdom which is from above, which is peaceable, gentle, and easie to be intreated: And to recommend it to us, we have the pattern of good men, as that of Iacob's Carriage to Esau, tho' a Brother offended, who is so hard to be won, yet as he had prevail'd with God by Faith and Prayer, so he prevail'd with his Brother by Meekness and Humility: We have also the Pattern of good Angels, who even then when a rebuke was needful, yet durst not turn it into a railing Accusation, durst not give any reviling Language, no not to the Devil himself, but refer'd the matter to God, The Lord rebuke thee, as that passage, Iude ver. 9. is commonly understood. Nay, we have the Pattern of a good God, who tho' he could plead against us with his great Power, yet gives soft Answers: witness his dealing with Cain, when he was wroth and his countenance fallen, reasoning the case with him, Gen. 4. 6, 7. Why art thou wroth—If thou dost well, shalt not thou be accepted? With Ionah likewise, when he was so discontented, Ion. 4. 4, 9. Dost thou well to be angry? This is represented in the Parable of the Prodigal Son, by the carriage of the Father towards the Elder Brother that was so high, and humorsom, so angry that he would not come in. The Father did not say, Let him stay out then, but he came himself and intreated him, (when he might have interposed his Authority and commanded him) and said, Son, thou art ever with me, Luke 15. 28, 31. When a passionate p. 33Parley is begun, there is a Plague broke out, the meek Man like Aaron takes his Censer with the Incense of a soft Answer, steps in seasonably and stays the Plague.

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

[2.] We must be of a quiet Spirit. Quietness is the evenness, the composure, and the rest of the Soul, which speaks both the nature and the excellency of the Grace of Meekness. The greatest Comfort and Happiness of Man is sometimes set forth by Quietness. That Peace of Conscience which Christ hath left for a Legacy to his Disciples, that present Sabbatism of the Soul, which is an earnest of the Rest that remains for the People of God, is call'd, Quietness and Assurance p. 34for ever, and is promised, as the effect of Righteousness, Isa. 32. 17. and it follows, v. 18. My People shall dwell in quiet resting-places. So graciously hath God been pleased to twist Interests with us, as to enjoyn the same thing under the Notion of a Duty, which he proposeth and promiseth under the Notion of a Priviledge. Justly may we say, that we serve a good Master, whose Yoke is easie, Matth. 11. 30. 'tis foreign, not only easie, but sweet, and gracious (so the word signifies) not only tolerable, but amiable and acceptable: Wisdom's ways are not only pleasant, but pleasantness it self, and all her paths are Peace, Pro. 3. 17. It is the Character of the Lord's People both in respect of Holiness and Happiness, that (however they be branded as the Troublers of Israel) they are the Quiet in the Land, Psal. 35. 20. If every Saint be made a spiritual Prince (Rev. 1. 6.) having a Dignity above others, and a Dominion over himself, surely he is like that Seraiah, Jer. 51. 59. a quiet Prince. It is a Reign with Christ, the transcendent Solomon, under the influence of whose Golden Scepter there is abundance of Peace as long as the Moon endures, yea, and longer, for of the increase of his Government and Peace, there shall be no end. Quietness is in the Text recommended to us as a Grace, which we should be endued with, and as a Duty which we should practise. In the midst of all the Affronts and Injuries that are, or can be offer'd us, we must keep our Spirits sedate, and undisturbed, and evidence by a calm and even, and regular behaviour, that they are so. This is Quietness. Our Saviour hath pronounced the Blessing of Adoption upon the Peace-makers, Mat. 5. 9. foreign, those that are for p. 35Peace, as David professeth himself to be, Psal. 120. 7. in opposition (such an opposition as Meekness is capable of) to those that delight in War, Psal. 68. 30. Now if Charity be for Peace-making, Surely this Charity begins at home and is for making Peace there in the first place; Peace in our own Souls, is some conformity to the example of the God of Peace, who tho' he doth not always give Peace on this Earth, yet evermore makes Peace in his own high place, Job 25. v. 2. This,Dr. H…mmond. Practlater. p. 125, some think, is the primary intention of that Peace-making, on which Christ there commands the Blessing: It is to have strong and hearty affections to Peace, to be peaceable-minded; for making in Scripture notes the bent and inclination of the Soul; as to make a Lye, is to be given to Lying; so to make Peace, is to be addicted to Peace; to have a disposition in the Soul ready to command the Peace, when there is at any time, any kind of disturbance. In a word: Quietness of Spirit is the Soul's stillness, and silence, from intending Provocation to, or resenting Provocatio… from any with whom we have to do.

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

1. We must be quiet as the Air is quiet from Winds. Disorderly Passions are like stormy Winds in the Soul, they toss and hurry it, and often split, or strand, or overset it; they move it as the Trees of the Wood are mov'd with the Wind; 'tis the Prophets comparison, Isa. 7. 2. and is an apt Emblem of a Man in Passion. Now Meekness restrains these Winds, saith to them, Peace, p. 36be still, and so preserves a calm in the Soul, and makes it conformable to him, who hath the Winds in his Fists, and is herein to be praised, that even the stormy Winds fulfil his Word. A brisk Gale is often useful, especially to the Ships of Desire, as the Hebrew phrase is, Iob 9. 26. so there should be in the Soul such a warmth and vigor as will help to speed us to the desired Harbour. It is not well to lye Wind-bound in dulness and indifferency. But Tempests are perillous, yea, tho' the Wind be in the right Point; so are strong Passions, even in good Men, they both hinder the Voyage, and hazzard the Ship: Such a Quickness as consists with Quietness, is what we should all labour after, and Meekness will contribute very much towards it, it will silence the Noise, controul the Force, moderate the Impetus, and correct all undue and disorderly Transports.Ae…lus sis affectuum tuorum. Neiremb. What manner of Grace is this, that even the VVinds and the Seas obey it? If we will but use the Authority which God hath given us over our own Hearts, we may keep the winds of Passion under the command of Religion and Reason, and then the Soul is quiet; the Sun shines, all's pleasant and …erene and smiling, and the Man sleeps sweetly and safely on the Leeside. We make our Voyage among Rocks and Quick-sands, but if the Weather be calm, we can the better steer so as to avoid them, and by a due care and temper hit the mean between extreams, whereas he that suffers these VVinds of Passion to get head, and spreads a large Sail before them, while he shuns one Rock, splits upon another, and is in danger of being drown'd in destruction and perdition, by many foolish and hurtful Lusts, especially those whence VVars and Fightings come.

p. 372. We must be quiet as the Sea is quiet from VVaves. The wicked (whose sin and punishment both lye in the unruliness of their own Souls, and the Violence and Disorder of their own Passions, which perhaps will not be the least of their eternal Torments) are compared to the troubled Sea, when it cannot rest, whose Waters cast forth Mire and Dirt, Isa. 57. 20. that is, they are uneasie to themselves, and to all about them, raging Waves of the Sea (so they are described, Iude 13.) foaming out their own shame; their hard Speeches which they speak against God, ver. 15. and Dignities, ver. 8. and things which they know not, ver. 10. their great swelling words, ver. 16. and mockings, ver. 18. these are the shame they foam out. Now Meekness is a Grace of the Spirit, that moves upon the face of the VVaters and quiets them, smooths the ruffled Sea, and stills the Noise of it, ('tis now mare pacificum) it casts forth none of the Mire and Dirt of Passion. The Waves mount not up to the Heaven in Proud and Vain-glorious Boastings; go not down to the depths to scrape up vile and scurrilous Language; no reeling to and fro, as Men overcome with Drink, or with their own Passion, which is all one, (for if VVine be a mocker, and strong Drink raging, Pro. 20. 1. Anger is no less so,) none of that transport which brings them to their wits end; I refer to the Psalmist's description of a Storm, Ps. 107. 26, 27. but as it follows there, v. 30. They are glad because they are quiet, so he bringeth them to their desir'd Haven. This calmness and evenness of Spirit makes our passage over the Sea of this World safe and pleasant, quick and speedy towards the desired Harbour, and is amiable and p. 38exemplary in the Eyes of others, such a path doth the meek and quiet Christian make to shine after him. One would think the deep to be hoary.

3. We must be quiet as the Land is quiet from VVar. It was the observable Felicity of Asa's Reign, that in his days the Land was quiet, 2 Chr. 14. 1, 5. In the preceding Reigns there was no peace to him that went out, or to him that came in, whether outward-bound or home-wards bound, they were exposed to great vexations, ch. 15. 5. but now the rumors and allarms of War were still'd, and the people deliver'd from the noise of Archers at the place of drawing VVaters, as when the Land had rest in Deborah's time, Iud. 5. 11. Such a quietness there should be in the Soul, and such a quietness there will be where Meekness sways the Scepter. A Soul enflamed with Wrath and Passion upon all occasions is like a Kingdom embroil'd in War, in a Civil War, subject to continual Frights, and Losses, and Perils, Deaths and Terrors in their most horrid Shapes, walk triumphantly, Sleeps disturb'd, Families broken, Friends suspected, Enemies fear'd, Laws silenced, Commerce ruin'd, Business neglected, Cities wasted, such heaps upon heaps, doth ungovern'd Anger lay when it is let loose in the Soul. Ius que datum sceleri, &c. But Meekness makes these Wars to cease, breaks the Bow, cuts the Spear, sheaths the Sword, and in the midst of a Contentious World preserves the Soul from being the Seat of War, and makes Peace in those Borders. The rest of the Soul is not disturb'd, it's Comforts not plunder'd, it's Government not disorder'd, the Laws of Religion and Reason rule, and not the Sword: The Trading-Duties p. 39are not interrupted, neither its Communion with God, nor its Communion with the Saints intercepted, no breaking in of Temptation, no going out of Corruption, no complaining in the Streets, no occasion given, no occasion taken to complain. Happy is the Soul that is in such a case, Psal. 144. 14, 15. The words of such wise men are heard in quiet, more than the cry of him that ruleth among Fools, and this wisdom is better than weapons of war, Eccl. 9. 17, 18. This is the Quietness we should every one of us labour after, and it is what we might attain to, if we would but more support and exercise the Authority of our Graces (which are as the Commissioners of the Peace) and guide and controul the power of our Passions (which are as the Commissioners of Array) in our Souls.

4. We must be quiet as the Child is quiet after weaning. It is the Psalmist's comparison, Psal. 131. 2. I have behaved (or rather, I have composed, so Ainsworth reads it) and quieted my Self, (my Soul, Heb. for our Souls are our selves, and our principal care must be concerning them) as a Child that is weaned of his Mother, my Soul is even as a weaned Child. A Child while it is in the weaning perhaps is a little cross, and froward, and troublesom for a time, but when it is perfectly wean'd, how quickly doth it forget the Breast, and accommodate its self to its new way of feeding; Thus a quiet Soul, if provok'd by the denial or loss of some Creature-Comfort or Delight, that hath been dear, quiets it self, and doth not fret at it, nor perplex it self with anxious Cares, how to live without it, but composeth it self to make the best of that which is. If Wormwood be put upon the Breasts, which we p. 40have call'd the Breasts of our Consolation, it is but to make us indifferent to them, and we must set our selves to answer that Intention, and sit loose to them accordingly. And this Holy Indifferency to the Delights of Sense, is (like the weaning of a Child) a good step taken towards the perfect Man, the measure of the Stature of the fulness of Christ. Yet corrupt Passions appear betimes. Vidi zelantem parvulum qui intuebatur pallidus amaro aspectucollactaneum suum. Aug. Conf. 1, 7.A Child newly weaned is free from all the uneasiness and disquietment of Care, and Fear, and Envy, and Anger, and Revenge: How undisturbed are its Sleeps, and even then its Dreams pleasant and smiling? How easie its Days? How quiet its Nights? If put into a little pett now and then, how soon is it over, the Provocation forgiven, the Sense of it forgotten, and both bury'd in an innocent Kiss? Thus, if ever we would enter into the Kingdom of Heaven, must we be converted from Pride, Envy, Ambition and Strife for precedency, and must become like little Children. Et si citò pueri inter se moventur, facilesed antur & maj…ri suavitate in se recurrunt; nesciunt se subdole artificioseque tractare. Amb. de Of fic. l. 1. c. 21.So our Saviour hath told us (who, even after his Resurrection, is call'd, The Holy Child Iesus, Act. 4. 27.) Matth. 18. 3. And even when we have put away other childish Things, yet still in Malice we must be Children, 1 Cor. 14. 20. And as for the Quarrels of others, in all Broils and Heats, a meek and quiet Christian endeavours to be as dis-interessed, and as little engaged as a weaned Child in the Mothers Arms, that is not capable of such angry Resentments.

This is that Meekness and Quietness of Spirit, which is here recommended to us, such a Command and Composure of the Soul, as that it be not unhinged by any Provocation whatsoever, but all its Powers and Faculties preserved in due Temper, for the just discharge of their respective p. 41Offices.Col. 3. 8.Col 3:8 In a word; Put off all Wrath, and Anger, and Malice, (those corrupted Limbs of the old Man) pluck up and cast away those Roots of Bitterness, and stand upon a constant Guard against all the Exorbitances of your own Passion, and then you will soon know, to your comfort, better than I can tell you, what it is to be of a Meek and Quiet Spirit.