The Power of Godliness, Book 3 · Chapter 15
CHAP. XV. Reasons to perswade to the right Exercise of Mildness. When it is rightly Exercised. How Mildness and true Zeal may stand together. The Use and Benefit of Mildness. Motives to perswade us to the Practice thereof. And how it is to be stirred up in us, with the severall Kindes of inordinate Mildness that must be shunned.
Question: MƲst not a Christian be carefull to order Gentleness or Mildness aright?
Vid. Drus. lib. 6. pag. 254. Prov. 16.19.A. He must, and that for these Reasons. 1 Well ordered Mildness is excellent in all men, for that it is a bud of true humility, and a lively Character of the Children of God. But it hath a greater luster and a more eminent shew when it is found in the souls of Kings and Monarches of the earth. For what praise, what triumph, and what glory is it to a great Prince, to have the command of so many Millions of men, to be Arbitratour of their lives, to be Master of their goods and fortunes, to be able at an instant to leavy fearfull Armies, and in the twinkling of an eye to ruine Towns and Countries, without the fear of any Laws? And yet in this prodigious power, not to suffer his eyes to be dazled with so great a splendor, nor to be transported with Choler, and in offences not to use severity; to contein his passions, and to make it his whole glory to do good to those that are subject to his authority. Wherefore this bounty and clemency in Princes, makes them not onelyonly to be beloved, but even to be adored by their subjects, who are ravished with a sweet excess of joy, when as they see themselves subject to a power which hath nothing insolent, but all things tend to their preservation, and propound to themselves no more glorious objects then their safety. Mildness and clemency, as a powerfull charm, bind the affections of the Subject unto the Prince, and purchase their love, which is the most powerfull bond and safest guard whereby Monarches may assure their Estates.1 Reg. 12.7. 2. We read in Scripture, that the Saints who are most commended for meekness, have been justly moved to anger, when they saw God to be highly dishonoured amongst men. Moses was very meek, above all the men which were upon the face of the earth: but it is noted of him,Numb. 12.3. Exo. 11.8. & 16.20. & 32.19. Lev. 10.16. Numb. 16.15. Iob. 32.2, 3. that he was very angry sometimes, when the people by great transgression had provoked the Lord. And so Elihu, his anger was kindled against Job, because they had found no answer, and yet had condemned Job: from which examples we learn, that Mildness and anger must mutually give place to each other. He is not truly mild, that is not moved to indignation, when God is greatly dishonoured before his eyes: nor he rightly displeased with sinne, that leaveth not room for gentleness to harbour in his breast. 3. The worth of Mildness is set forth unto us by comparison, that it might the more affect.Eccl. 7.8. The patient in spirit is better then the proud in spirit. Mildness with want and misery, is better then pride with plenty and abundance. He that is slow to anger, is better then the mighty: Prov. 6.22.and he that ruleth his spirit, then he that taketh a City. The greatest Victory is to conquer our passions; the most glorious Triumph to bear rule over our proper lusts. He which will not be provoked to anger without due cause, neither having due cause to be angry, will pass the bounds of moderation and measure, is more to be commended for his strength and fortitude, then he that is boisterous and strong of body: and he who represseth and keepeth under his intemperate and violent affections, hath greater power, and doth a more worthy exploit, then he which by force of armes doth overcome and conquer whole Cities, Castles and Countries. A man of a coole spirit is of excellent understanding. Prov. 17.27. Prov. 24.29.He that is moderate and stayed in his affections, is both judicious and godly. Mildness is a thing very much approved of God,1 Pet. 3.4. very dear and pretious unto men: for the mild mans esteeme with others, is raised according to the lowly conceit he hath of himself. None more base in his own eyes, none more honourable in the judgment of others. 4. The blessings entayled unto right ordered Mildness, should move us to the exercise of it. (1.) Spirituall,Psal. 25.9. God will teach none but the meek, neither can any learn of the Lord but the meek: and therefore James willeth us, to hear with meekness the ingrafted Word. Iam. 1.21. Psal. 37.11. Mat. 5.5. Psal. 149.4. Psal. 147.6. Psal. 76.9. Zeph. 2.3.(2) Temporall blessings, even all outward prosperity so far as God seeth good; for this is the blessedness of the meek, that they shall inherit the Land. And in daies of distress and times of straightness and affliction they shall be safe: for the Lord hath promised to hide them in the day of his wrath. (3.) Eternall, which was figured by the Land of Canaan, and given as an Inheritance to the Saints. 5. Inordinate gentleness or Mildness, when men carry one temper in all things, and be not much moved whatsoever happen, is the bane of zeal, the nurse of sinne, a dissolute lenity, then which nothing is more pernicious. Too much lenity in the Chyrurgion may undoe the Patient. If Physick be too gentle, it will not work. Exhortations, admonitions, reproofs, will not take effect in some hearts, if they be not mixed with severity, if they have not some spirituall tartness.
Q. When is Mildness rightly Exercised?
A. When it is informed, quickned and determined by faith, teaching us when, how, and in what things to shew forth all Mildness,Prov. 3.34. according to the example of our heavenly Father. The proper Acts of this Mildness are 1. To suffer the duties and threats of the Law to be pressed upon us without grudging or stomack. 2. To calme and quiet the heart that it be not disturbed or troubled,1 Pet. 3.4. Psal. 37.1, 11. Jansen. Har. Cap. 39. Chem. Har. evang. Cap. 51. Col. 3.12. either for the prosperous success of the wicked, or the afflictions that are laid upon us of God. 3. To incline the affections unto a mild and courteous, loving and kind carriage towards our neighbour, not permitting the heart easily to be overcome with bitterness, not permitting the possessour hastily or violently, either to offer to another, or remove from himself such injuries. A mild man doth seldom think himself to be contemned or mocked. And if he be derided or disgraced, he beares it with an equall and quiet mind. Hence he becomes a more severe inquirer into himself, that if any thing be truly spoken, he might seriously amend it. If it be false, he doth neither complain bitterly, nor grievously expostulate, but command himself the more strictly not to be lifted up with any desire of revenge. He is ever calme, quiet, enduring just and unjust, patient of reproach, abstaining from all inward sedition. He is never puffed up for those things which he hath, but ever humble in respect of those things which he hath not: whose mind is so appeased, qualified, sober and temperate, that he never preferres himself to any, all to himself. The next attendants or handmaids of it are; First, A sweet composed and quiet spirit. Secondly, Compassion or affliction of spirit in sight and sense of the afflicted.Prov. 11.12. 2 Tim. 2.24, 25. Thirdly, Rediness to forgive offences. Fourthly, Soft answers, such as those of Abigail which broke the wrath of David.
Q. If Mildness must be shewed to all men, how may we warrant any anger against any man in any sinne or offence, or how may any severity be put on against any offender?
A. Mildness is no enemy to true zeal; for both are graces of the Spirit, that cannot be cross to each other. Christians mistake this grace, when they dream it to be a bottomless charity, and under pretence of Mildness, can bear with any evil, which indeed is nothing else but an irreligious and mute approbation and association in the evil. He that commandeth to be angry, but not to sinne, maketh it a sin not to be angry sometimes: neither did the meekness of Moses hinder, but that he might be exceeding angry at the Calf they had made. Whence it followeth, that publique persons must publikely suppress, and reprove open sinnes, disturbing the publique proceedings of Religion or justice; so David put on zeal to weed the wicked out of the Land:Psal. 101.8. Tit. 1.13. and the Minister is taught, if he see beasts or slow bellies, to reprove them sharply. The private person must privately also, but yet plainly reprove his Brother, and not suffer his sinne upon him; or at least by shewing his indignation against sinne, he must free his own soul from the guilt of it, as also the punishment; yea, from the suspicion of it in such as may be present, who else may think him that holdeth his tongue a partner, or of conset with the sinner. Gentleness doth favour sinne no more then zeal or indignation; onelyonly it moderateth passion, that it break not out into revenge and fury.
Q. What then is the Ʋse of Mildness?
Jam. 3.13.A. To purifie our zeal, for so the Apostle James would have a wise man to shew forth his good conversation in meekness of wisdom. Which meekness of wisdom or wise Mildness, First, Causeth a man to put a difference between the person and the sin; and affecteth him with pity to the person, even in revenge of the sinne: so Joshua called Achan, my son, when yet presently he executed the judgment of death upon him. Secondly, Between sinne and sinne: for some are motes troubling the eye, some are beames putting out the eye: a mote may soon be blown away and removed, a beame requireth more strength: Wise Meekness will more shew it it self in the one, and more retire it self in the other. Again, Some sinnes are more directly injurious to men, and perhaps the party himself; others more injurious to God: Now this Meekness of wisdom will be Queen in the former, but giveth place to zeal in the latter. Thirdly, It discerneth beteween sinner and sinner: for all sinners are not of a suit; some sinne of ignorance, some against their light and knowledge; some of weakness, some of set purpose, and obstinate wickedness; some are leaders and setters of sinne, some are led and seduced: some seek excuses as ashamed of that they have done, others defences, as glorying in their iniquity. Now cometh this Meekness of wisdom, and putteth difference, shewing compassion on some, and others saving with fear. Fourthly, It omitteth no opportunity of saving and pardoning that may stand with justice; it blotteth out the fault, it lifteth up him that is fallen, it recalleth the wanderer from the Labyrinths of errours into the way of innocency by mild perswasions, long forbearance, and gentle admonitions.
Q. What Motives may perswade us to the continuall and uniforme prastice of Mildness?
A. 1. The mild person is subject, and well-affected to God in all things; profitable to all men, even his enemies; and hath obtained dominion over himself. 2. The Lord hath speciall care of the mild and humble:Psal. 9.12. Psal. 147.6. Psal. 149.4. when they cry he will hear their prayers, in distresses he will send them succour and deliverance. The Lord will lift up the meek, and beautifie them with salvation. 3. Well-ordered Mildness is the heap of all vertues, so that there can be the utter want of none where this appeareth: and though she boast not her self in any wise, yet she is most conspicuous in the renowned assembly of vertues; to whom God doth abundantly restore what she detracteth from her self. But he that is destitute of this grace, him God knoweth not, men hate; to him we attribute no sound grace, but onelyonly the Images of grace which vanish. 4. Christian mildness is an Argument of a sound couragious mind. He is of a noble and generous spirit, that, as it is the manner of valiant wild beasts, doth securely hear the barking of Dogs. 5. A mild Christian is an healing man,Vid. Trem. Eccl. 10.4. Gal. 6.1. Eph. 4.2. 2 Cor. 6.6. 1 Thes. 2.7. Isa. 11.4. who is skilfull to cure the diseases of the mind, and to restore them to health that have wounded themselves by sinne. The Physician, who knoweth to cure the grievous maladies of the body, is much esteemed: but he is worthy more praise, who hath learned to heal the diseases of the soul. 6. Mildness is an evident testimony of Communion with Christ, who, as it was foretold of him, doth gratiously governe the meek of the earth, that is, such as being humbled under the sense of their own misery, have thrown to the ground all high and proud conceit of themselves. The Spirit of the Lord God is upon me, therefore hath the Lord anointed me: Isa. 61.1.he hath sent me to preach good tydings to the meek. 7. Light is sown for the meek, and joy for the mild in spirit. The meek also shall encrease their joy in the Lord; Isa. 29.19.and the poor among men shall rejoyce in the holy One of Israel. 8. The Lord Christ doth invite us to meekness by his own example.Mat. 21.5. Zach. 9.9. Isa. 53.7. Behold thy King cometh unto thee, meek. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a Lamb to the slaughter, and as a Sheep before his shearers is dumb, so he opened not his mouth.
Q. How is meekness or gentleness to be stirred up in us?
A. 1. We must cast away all overweening and proud conceits of our own worth, goodness, sufficiency; for humility is the mother of mildness. A quiet heart lodgeth with a base conceit of our selves. 2. It is necessary we should acquaint our selves with our weakness and misery, nakedness and sinne. What creature is more feeble than man? more exposed to divers and sundry chances? more easie to be cast down? In respect of his body, what is man but dust? in respect of soul, what more ignorant, more prone to error, vanity and baseness? How greedy in sinne? how averse to that which is good? Who can reckon up the manifold dangers to which he lies open by reason of his sinnes? Whomsoever truth hath brought to this confession of his own infirmity, he hath much profited. For by this descent we come to that ascent which leadeth to the highest of all things. He becomes good who first acknowledgeth himself not good. Pride that is fast riveted in the heart, is not drawn forth without great sense of grief: but the fruit that followeth upon it is most sweet. 3. Some wisdome begetteth mildness. The wisdome that is from above, is first pure, Jam. 3.17. Prov. 19.11.then peaceable, gentle, easie to be entreated. The prudence of a man deferreth his anger. For every understanding man considereth, that in the thing wherein he is hurt he hath more offended God, and that it is the chastisement of God: which perswasion allayeth all bitterness of spirit, and calmeth the heart quietly to undergo what God shall measure out unto him. 4. By faith look upon Jesus Christ, and seriously meditate on his death, till thou be changed into the similitude of it.Qui laesos spectant oculos, laedunter & ipsi. He that often and earnestly looketh upon the blear eye, shall be blear-eyed himself. By great and much familiarity we learn the manners of our friends. And thus it is in things spirituall; by faith in Christ we come to be made like unto him. 5. Faith in the promises of mercy and remission of sinnes,Col. 3.12. doth bridle all boisterous passions. Be courteous one to another (saith the Apostle) and tender-hearted, forgiving one another, even as God for Christ his sake forgave you. Seeing the Lord hath sent his Sonne, and the Sonne hath given his bloud, and the Holy Ghost hath sprinkled the same upon your hearts, for the washing away of all your iniquities, stand not with men for small petty injuries, but forgive and forget them. And assuredly whosoever hath the comfortable feeling of the pardon of his sinnes, cannot but be so minded. For faith in the bloud of Christ quieteth the conscience, pacifieth the heart, and humbleth him so much the more in his own sight, as he is advanced of God: which calm, peaceable, humble disposition of soul, is the proper seat of mildness He that beleeveth for the pardon of his offences, is sensible of his own wants and the riches of Gods grace, which causeth self-deniall, and enflames the heart with love, whence issueth gentleness. When Steven saw Christ sitting at the right hand of God in Heaven, and was assured that he had saved him from his sinnes, and that he should forth-with go unto him, he could kneel down, and with all meekness pray for his most bitter enemies, that in rage and fury were moved to take away his life: neither were they so mad against him to do him hurt, as he was earnest with God for them to procure their good.Gal 5.22.23. Luk. 1.13. 6. Meekness is a supernaturall grace of the Spirit, which is given to them that ask it by earnest and faithfull prayer. What the Apostle saith of wisdome is true of meekness; If any man lack meekness, let him ask it of God, who giveth liberally to all, and reproacheth no man, and it shall be given him.
Q What are the severall kinds of inordinate Mildness?
A. 1. There is a devillish Mildness, when men are mild and favourable to them that transgress the Commandements, but fierce and outragious against true godliness. To which head may be referred, the lenity that is shewed to scuh as be notoriously prophane, when the infirmities of the godly be pursued with all bitterness and rigour. For in this case godliness is persecuted, not sinne. 2. Dissolute lenity or stupidity, when men are stirred with nothing that befalleth, cometh under the name of mildness. This issueth from want of zeal and Christian feeling, whose effects appear not so much in committing any thing against honesty and right, as in omitting or forsaking the offices which concern men in their places.1 Sam 2 23, 24. Prov. 10 …8. Jam. 5.9. Herein Eli offended. 3. Hypocriticall mildness, when men pretend peace and quietness, but plot and meditate revenge, as Absolom did against his hrother Ammon. He that hideth hatred with lying lips, and he that uttereth a slander is a fool. 4. Carnall sottishness, when men are cool and remiss in whatsoever concerns the glory and worship of God, but hot and fiery in that which toucheth their state or name, is abusively called mildness, but more truly irreligiousness. Matters of wrong or injury are hardly digested: but abuses committed against God are swallowed with ease.Act. 18.17. Gallio cares for none of these things. 5. Partiall mildness, when men are calm in some things not directly cross to their projects or inclinations, but hot and fiery in others of no greater consequence; or gentle and quiet in some presence, for fear or desire of praise, but ragaing mad with them that be under their government; is the fruit of naturall corrupt disposition, not of lively faith. 6. Superficiall or sleighty mildness, which doth not hold out in weighty and great occasions, is the fruit of a temporary, ill-rooted faith. This therefore is to be corrected and better ordered.
Q Should I so abase my self, as to yeeld in such or such things?
A. Nay, why should we be so base minded, as to yeeld unto the divel? for whosoever giveth place unto anger and wrath, giveth place unto the divel. Eph. 4.…6, 27.Christ is the Prince of peace, whose subjects after the example of their Lord and Master, must be lowly and live peaceably. It is for doggs and swine to bark and bite one another: but for Sheep or Lambs to rent and tear each other, all men would wonder at it. If then we profess that Christ is our Shepheard, and we his sheep, how can we with any honesty look him in the face, when we so farre differ from the nature and properties of his sheep in eating up our own hearts with griefs, and ministring continuall vexation unto others. 2. If we esteem it baseness to yeeld unto our brother, we must know it is rebellion to strive against God, who is our most absolute Sovereign, able to save or destroy. But if we give place to wrath, we fight against God, who is the principall author of our sufferings, man being the instrument by which he worketh.
Q. I have been pr…voked many waies?
A. Who can provoke a Sheep to bark or bite?1 Cor. 13.5. True Christian love is not provoked: so that it is not the provocation without, but want of true love within and abundance of self-love that causeth passion: Our own disstempered lusts are the cause of all contention and strife. Christ Jesus had as great wrongs as ever man in this world had, yet was he never in any passion or distemper: And why? because he was quite void of all carnall affections. Before his conversion Paul was very boisterous and full of rage, but after that he had spent the heat of his anger upon his own great sinnes, he that had been very froward, became very meek, and was able with patience to undergo imprisonment, whipping, stoning, reviling, with any the like indignities. We never hear this from him, What? shall I bear this? a man of my education, of my learning, of my gifts? No, no, these thoughts were farre from Paul: he was content to suffer any thing, yea, to lay down his life for the Name of the Lord Jesus, and that because his lusts were subdued, and the venome thereof removed.
Q. Have I not cause to be offended, just reason to be moved?
A. What sound reason can there be against Gods reason, who saith, Revenge not, for vengeance is mine, I will repay. It is his Office which he hath appropriated unto himself, and they are intruders, yea, tra…tours that will go about to thrust God out of his Judgment Seate. And therefore let not the Divel delude us with this conceit, that we have reason for our bitter thoughts or secret grutchings: for the best that can be said for it, is this, that it is beastly and fleshly reason, such as the Lord esteemeth folly and frensie, and enmity against his Majesty, which will bring with it death and destruction of body and soul, if we yeeld unto it, and be led by it. All sound reason teacheth us quietly to submit our selves to the providence of God, whose hand must be acknowledged in every thing that hapneth unto us.
A. Should not a man be angry at sinne?
A. Sinne is the proper object of just and lawfull anger: but many times this excuse is made to cover and hide the deformity of unjust and carnall anger. Let us examine the matter a little First, Do you hate your own sins? Have they caused you as often to break your sleep▪ as the injuries of others? Are you as much displeased with your selves for offences committed against God or man, as with your neighbour, wife or child, for the supposed wrong he hath done unto you? To pre…end grief for anothers sinne, when you have little or none for your own, is nothing else but plain dissimulation. Secondly, such as grieve for the faults of others, and are desirous to reform them, will use a good and discreet order in dealing with the parties, observing all circumstances for that end. As namely, the circumstance of time, that they will not presently upon the committing of the offence fly in their faces in the view of all the standers by, seeking to disgrace them to the utmost, but will waite the fittest opportunity, when with most benefit and least blemish to the party, they may cure him of his corruption. Then as every sinne is greater, so they will be more incensed against it. And herein doth the sinne of many appear, that they will be more moved at some small offence, wherein they themselves are touched, then at a farre greater matter, that nothing concernes their credit and commodity, though it do never so much concerne Gods glory. Thirdly, If any be displeased at sinne, he will use all good means for the healing thereof: he will reprove and admonish, and exhort, and all from a loving and mercifull heart, yea, he will joyn unto these hearty prayer for a blessing upon his endeavours. This we see in Moses: he was very angry against the sinne of the Israelites in making the golden Calf, and shewed his just anger in executing judgment upon the ring-leaders in that hanious offence: but withall we must note that he was never more fervent in prayer for them,Exo. 32.11. then at that time. Those therefore that are so far moved, that they cannot speak unto the offenders in giving them good and loving advice, nor speak for them unto God in putting up hearty and earnest requests, such may be assured that their anger is not the zeal of the spirit, but the heat of the flesh, which they can have no comfort in, but must be humbled for it.
The End of the Third Book.
THE FOURTH BOOK,
I. Of the Spiritual Combate.
II. Of the Government of the Tongue.