The beatitudes: or A discourse upon part of Christs famous Sermon on the Mount.: Wherunto is added Christs various fulnesse. The preciousnesse of the soul. The souls malady and cure. The beauty of grace. The spiritual watch. The heavenly race. The sacred anchor. The trees of righteousnesse. The perfume of love. The good practitioner. By Thomas Watson, minister of the word at Stephens Walbrook in the city of London.

MATTH. 5.5.

Blessed are the meek, for they shall inherit the earth.

CHAP. XII.

Concerning Christian meekness.

WE are now got to the third step lead∣ing in the way to blessedness, Chri∣stian meekness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bles∣sed are the meek. See how the Spi∣rit of God adorns the hidden man of the heart with multiplicity of graces The workmanship of the Holy Ghost is not only curious, but various; it makes the heart meek, pure, peaceable, &c. The graces therefore are compa∣red to Needle-work, which is different and various in its flowers and colours* 1.1. In the words there is a duty, meekness; and that Duty like the Dove, brings an Olive-leaf in the mouth of it, They shall inherit the earth.

[Doctr.] The Proposition I shall insist on, is, That meek per∣sons are blessed persons. For the right understanding of this, we must know there is a two-fold meekness.

• 1. Meekness towards God.
• 2. Meekness towards man.

1. Meekness towards God, which implies two things.

• 1. Submission to his Will.
• 2. Flexibleness to his Word.

1. Submission to Gods Will; when we carry our selves calmly without swelling or murmuring under the dispen∣sations of Providence. 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. The meek-spirited Christian saith thus, Let God do what he will with me, let him carve out what condition he please, I will submit; God sees what is best for me, whether a fertile soil or a barren; let him chequer his work as he please, it sufficeth God hath done it; it was an unmeek spirit in the Prophet to struggle with God, Jonah 4.9. I do well to be angry to the death.

2. Flexibleness to Gods Word: When we are willing to let the Word bear sway in our souls, and become pliable to all its Laws and Maxims; he is spiritually meek who conforms himself to the mind of God, and doth not quar∣rel with the instructions of the Word, but the corrupti∣ons of his heart. Cornelius his speech to Peter did sa∣vour of a meek spirit. Acts 10.33. Now therefore we are all here present before God, to hear all things that are commanded thee of God. How happy is it when the Word which comes with Majesty, is received with meek∣ness* 1.2!

2. Meekness towards man; this Basil the great calls the indelible Character of a gracious soul; Beati Mites, Blessed are the meek. To illustrate this, I shall shew

what this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or meekness is. Meekness is a grace whereby we are enabled by the Spirit of God to moderate our passion. 1. In is a grace.] The Philosopher calls it a vertue* 1.3; but the Apostle calls it a grace, therefore reckons it among the fruits of the Spirit, Gal. 5.23. it is of a Divine Extract and Original. 2. By it we are enabled to moderate ou•• passion.] By nature the heart is like a troubled Sea, casting forth the foam of anger and wrath; now meekness doth calm the passions; it sits as Moderator in the soul, quieting and giving check to its distempered motions; 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as the Moon doth serve to temper and allay the heat of the Sun; so Christian meekness doth allay the heat of passion; meekness of Spirit doth not only fit us for communion with God, but civil converse with men; and thus prae om∣nibus virtutibus principatum tenet* 1.4. Meekness hath a divine beauty and sweetness in it; it credits Religion, it wins upon all; this meekness consists in three things.

• 1. Bearing of injuries.
• 2. Forgiving of injuries.
• 3. Recompencing good for evil.

1. Meekness consists in bearing of injuries; I may say of this grace, it is not easily provoked; a meek spirit like wet Tinder, will not easily take fire. Psal. 38.12, 13. They that seek my hurt, spake mischievous things, but I as a deaf man heard not. Meekness is fraenum irae, the bridle of anger; the passions are fiery and head∣strong, meekness gives check to them; meekness bridles the mouth, it tyes the tongue to its good behaviour; meekness observes that Motto, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bear and forbear* 1.5. There are four things opposite to meek∣ness.

1. Meeknesse is opposed to hastinesse of spirit, Eccles. 7.9. Be not hasty in thy spirit to be angry, for anger rests in the bosome of fools. When the heart boyls in passion, and anger (as Seneca saith) sparkles forth in the eye, this is far from meeknesse; anger rests in the bosome of fools. Anger may be in a wise man, but it rests in a foole. The angry man is like flax, or Gunpowder, no sooner do you touch him but he is all on fire. Saint Basil calls anger drunkennesse; and Hierom saith there are more drunken with passion, than with wine. Seneca calls anger brevis in∣sania, a short fit of madnesse; sometimes it suspends the use of reason; in the best things we are coole enough; in Religion we are all yce, in contention all fire. How un∣beseeming is rash anger, how doth it disguise and disfigure! Homer saith of Agamemnon, that when he did moderate his passion, he resembled the gods, he was like Jupiter in feature, like Pallas in wisdom; but when he was in his fury, he was a very Tyger, nothing of Jupiter did appear in him; as Plato counselled the great Revellers and drinkers of his time, that they should view themselves in a glasse when they were in their drunken humour, and they would appear loathsome to themselves: So let a man dis∣guised with passion view himself in the glasse, and sure he would ever after be out of love with himself.

Ora tument ira, nigrescunt sanguine venae.

Ephes. 4.26, 27. Let not the Sun go down upon your wrath, neither give place to the Divel; Oh saith one, he hath wrong'd me, and I will never give place to him: but, bet∣ter give place to him than to the Divel: an hasty spirit is not a meek spirit. Caution.* 1.6 Not but that we may in some cases be angry. There is an holy anger; that anger is without sin, which is against sin; meeknesse and zeal may

stand together; in matters of Religion a Christian must be cloathed with the spirit of Eliah, and be full of the fury of the Lord, Jer. 6.11. Christ was meek, Mat. 11.29. yet zealous, John 2.14, 15. The zeal of Gods house did eat him up.

[ 2] 2. Meekness is opposed to malice; malice is the Divels picture: John 8.44. Malice is mental murder: 1 John 3.15. it unfits for duty. How can such a man pray? I have read of two men that lived in malice, who being asked how they could say the Lords prayer? one answered, he thank'd God there were many good prayers besides: The other answered, when he said the Lords prayer, he did leave out those words, As we forgive them that trespass against us: But Saint Austin brings in God replying, Because thou dost not say my prayer, therefore I will not hear thine* 1.7. Were it not a sad judgement, if all that a man did eat should turn to poyson! to a malicious man all the holy Ordinances of God turn to poyson; the table of the Lord is a snare, he eats and drinks his own damnation; a malicious spirit is not a meek spirit.

[ 3] 3. Meekness is opposed to revenge; malice is the scum of anger, and revenge is malice boyling over; malice is a vermin, lives on blood; revenge is Satans Nectar and Ambrosia* 1.8; this is the savoury meat which the malicious man dresseth for the Divel; the Scripture forbids revenge. Rom. 12.19. Dearly Beloved, avenge not your selves; this is to take Gods office out of his hand, who is called the God of recompences, Jer. 51.56. and the God of venge∣ance, Psal. 94.1. This I urge against those who chal∣lenge one another to Duels; indeed spiritual Duels are lawful; it is good to fight with the Divel. James 4.7. Resist the Divel: 'Tis good to Duel with a mans self, the regenerate part against the carnal: Blessed is he that seeks a revenge upon his lusts. 2 Cor. 7.11. Yea, what re∣venge?

— but other Duels are unlawful; Avenge not your selves. The Turks, though a barbarous people, did in Ancient times burn such as went to Duel in their sides with hot coals of fire; they who were in heat of revenge were punished sutably with fire.

Object. But if I am thus meek and tame, in bearing of injuries and incivilities, I shall lose my credit, it will be a stain to my reputation?

Answ. 1. To pass by an injury without revenge, is no Eclipse to a mans credit. Solomon tells us it is the glory of a man to pass over a transgression, Prov. 12.11. 'Tis more honour to bury an injury, than revenge it; and to slight it, than to write it down †.* 1.9 The weakest crea∣tures soonest turn head, and sting upon every touch; the Lyon a more Majestick creature, is not easily provoked; the Bramble tears, the Oak and Cedar are more peaceable; passion imports weakness; a noble spirit over-looks an in∣jury.

Answ. 2. Suppose a mans credit should suffer an im∣pair with those whose censure is not to be valued; yet think, which is worse, shame or sin? Wilt thou sin against God to save thy credit? surely it is little wisdom for a man to adventure his blood, that he may fetch back his Reputati∣on, and to run into hell to be counted valorous.

1. Not but that a man may stand up in defence of him∣self [Caution 1] when his life is endangered. Some of the Anabaptists hold it unlawful to take up the sword upon any occasion, (though when they get the Power, I would be loth to trust them, their river-water often turning to blood) but question∣less a man may take up the sword for self-preservation; else he comes under the breach of the sixth Commandment, he is guilty of self-murder; in taking up the sword he doth not so much seek anothers death, as the safe-guard of his own life; his intention is not to do hurt, but prevent it;

self-defence is consistent with Christian meekness; the Law of Nature and Religion justifie it; that God who bids us put up our sword, Matth. 26.51. yet will allow us a buckler in our own defence; and he that will have us innocent as Doves, not to offend others, will have us wise as serpents in preserving our selves.

[Caution 2] 2. Though revenge be contrary to meekness, yet not but that a Magistrate may revenge the quarrels of others; indeed 'tis not revenge in him, but doing justice: The Magistrate is Gods Lieutenant on earth; God hath put the sword in his hand, and he is not to bear the sword in vain; he must be in terrorem, for the punishment of evil doers, 1 Pet. 2.14. Though a private person must not render to any man evil for evil, Rom. 12.17. yet a Magistrate may; the evil of punishment for the evil of of∣fence; this rendring of evil is good. Private men must put their sword into the sheath; but the Magistrate sins if he doth not draw it out: As his sword must not surfeit through cruelty, so neither must it rust through partiality: Too much lenity in a Magistrate, is not meekness, but in∣justice; for him to indulge offences, and say with a gentle reproof as Eli, 1 Sam. 2.23, 24. Why do you such things? nay, my sons, for it is no good report that I hear. This is but to shave the head that deserves to be cut off; such a Magistrate makes himself guilty.

[ 4] 4. Meekness is opposed to evil-speaking. Eph. 4.31. Let all evil-speaking be put away. Our words should be mild, like the waters of Siloah, which run softly; 'tis too usual for passionate spirits to break out into opprobri∣ous language; the tongues of many are fiered, and it is the Divel lights the match; therefore they are said in Scri∣pture to be set on fire of hell, James 3.6. Men have learned of the old Serpent, to spit their venome one at a∣nother in disgraceful revilings. Matth. 5.22. Whosoever

shall say thou fool, shall be in danger of hell-fire. Under that word fool, all vilifying termes are by our Saviour for∣bidden; let us take heed of this, it is hateful to God, God is not in this fire, but in the still small voice* 1.10.

Object. [Object.] But did not the Apostle Paul call the Galatians fools? Gal. 3.1.

Answ. Paul had an infallible spirit, which we have not; besides, when Paul uttered those words, it was not by way of reproach, but reproof; it was not to defame the Galati∣ans, but reclaime them; not to vilifie them, but to hum∣ble them. Saint Paul was grieved to see them so soone fall into a relapse; well might he say foolish Galatians in an holy zeal, because they had suffered so much in the cause of Religion, and now made a defection and fell off, ver. 4. Have ye suffered so many things in vaine? but though Saint Paul guided by the Spirit of God, did give this Epithite to the Galatians, it is no warrant for us when any have wronged us to use disgraceful termes. Meekness doth not vent it self in scurrility; it doth not retaliate by railing, Jude 9. Yet Michael the Arch-angel when conten∣ding with the Divel, he disputed about the body of Moses, durst not bring against him a railing accusation, but said The Lord rebuke thee. Some understand by Michael Christ; but more truly, it is meant of one of the chief of the An∣gels. The contest or dispute between the Arch-angel and the Divel, was about the body of Moses. Some Divines say, that when God did dispose of Moses his body, he im∣ploy'd the Arch-angel to inter him so secretly, that his burying place might not be known. 'Tis likely if his dead body had been found, the Israelites might have been ready in a preposterous zeal to have adored it. The Divel opposeth the Arch-angel, and contends about the dead bo∣dy; but the Arch-angel durst, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some read it, he could not endure to bring a railing accusation; it

seems the Divel provoked him with evil language, & would fain have extorted passion from him, but the Arch-angel was mild, and said only, The Lord rebuke thee; the Angel would not so much as rail against the Divel: we may learn meeknesse of the Arch-angel, 1 Pet. 3.9. Not rendring railing for railing.

* 1.11Not but that a Christian ought prudentially to clear himself from slanders. When the Apostle Paul was charged to be mad, he vindicates himself, Acts 26.25. I am not mad most noble Festus. Though a Christians re∣torts must not be vulnerating, they may be vindicating. Though he may not scandalize another, yet he may apolo∣gize for himself. There must be Christian prudence, as well as Christian meeknesse; it is not mildnesse, but weak∣nesse to part with our integrity, Job 27.6. To be silent when we are slanderously traduced, is to make our selves appear guilty. We must so affect meeknesse, as not to lose the honour of innocence; 'tis lawful to be our own congratulators, the fault lies only in this, when we retort injuries with reproachful termes, which is to pay a man back in the Divels coyne.

The second Branch of meeknesse is in forgiving of in∣juries, Mark 11.25. and when ye stand praying, forgive; as if Christ had said, It is to little purpose to pray, unlesse you forgive; a meek spirit is a forgiving spirit; This is an Herculean work; nothing doth more crosse the stream of corrupt nature; men forget kindnesses, but remember in∣juries* 1.12. I once heard of a woman that lived in malice, and being requested by some of her neighbours when she lay on her death-bed, to forgive; she answered, I cannot forgive though I go to hell; this is cutting against the graine; some can rather sacrifice their lives than their lusts; but forgive we must, and forgive as God forgives.

[ 1] 1. Really, God doth not make a show of forgivenesse,

and keeps our sins by him, he blots out our debts, Isa. 43.25. God passeth an act of oblivion, Jer. 31.34. he for∣gives, and forgets. So the meek spirt doth not only make a show of forgiving his neighbour, but he doth it from the heart, Mat. 18.35.

2. Fully. God forgives all our sins; he doth not for [ 2] fourscore write down fifty, but he gives a general release, Psal. 103.3. who forgiveth all thy iniquities. Thus a meek-spirited Christian forgives all injuries; false hearts passe by some offences, but retain others, this is but half-forgiving; Is this meeknesse? Wouldst thou have God deal so with thee? Wouldst thou have him forgive thee thy trespasses, as thou forgivest others?

3. God forgives often; we are often peccant, we run every day afresh upon the score, but God often forgives;* 1.13 therefore he is said to multiply to pardon, Isa. 55.7. So a meek spirit doth reiterate, and send one pardon after ano∣ther; Peter asks the question, Matth. 18.21. Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Christ answers him, verse 22. I say not un∣thee until seven times, but until seventy times seven.

1. Such an affront hath been offered, that flesh and [Object. 1] blood cannot put up?

Flesh and blood shall not inherit the Kingdom of God? [Answ.] 1 Cor. 15.50. Christians must walk Antipodes to them∣selves, and with the sword of the Spirit fight against the lusts of the flesh, Gal. 5.24.

2. But if I forgive one injury, I shall invite more.

1. It argues a divellish nature to be worse for kind∣nesse; [Object. 2] but suppose we should meet with such monsters, yet [Answ. 1] it is our duty to be ready to forgive, Col. 3.13. Shall we cease from doing good, because others will not cease from being evil?

2. I answer, If the more thou forgivest injuries, the [Answ. 2]

more injuries thou meetest with, this will make thy grace shine the more; anothers vice wil be a greater demonstra∣tion of thy vertue; often forgiving will adde the more to the weight of his sin, and the weight of thy glory. If any shall say to me, I strive to excel in other graces; but as for this grace of meeknesse, bearing, and forgiving of injuries, I cannot arrive at it, I desire in this to be excused; What dost thou talk of other graces? where there is one grace, there is all* 1.14; if meeknesse be wanting, it is but a counter∣feit chaine of grace; thy faith is a fable, thy repentance is a lye, thy humility is hypocrisie.

And whereas thou sayst thou canst not forgive, think of, 1. Thy sin; thy neighbour is not so bad in offending thee, as thou art in not forgiving him; thy neighbour in offending thee, doth but trespasse against a man; but thou refusing to forgive him, dost trespasse against God. 2. Thy danger; thou who art implacable, and though thou may'st smother the fire of thy rage, yet wilt not extinguish it, know, that if thou dyest this night, thou dyest in an un∣pardoned condition; if you will not believe me, believe Christ, Mark 11.26. If you do not forgive, neither will your Father which is in heaven forgive your trespasses. He who lives without meeknesse, dies without mercy.

[ 3] 3. Branch of meeknesse is in recompencing good for evil; this is an higher degree than the other, Matth. 5.44. Love your enemies, do good to them that hate you, pray for them which despightfully use you, Rom. 12.20. If thine enemy hunger, feed him, 1 Pet. 3.9. not rendring evil for evil, but contrarywise blessing. This three-fold cord of Scri∣pture should not easily be broken. To render evil for e∣vil, is bruitish; to render evil for good, is divellish; to render good for evil is Christian. The Heathens had this maxime, Nemini laedere nisi lacessitus injuriâ; they thought it lawful to wrong none unlesse first provoked

with an injury; but the Sun-light of Scripture shines brighter than the lamp of reason. Love your enemies; when grace comes into the heart, it works a strange alte∣ration; when a sciens is ingrafted into the stock, it par∣takes of the nature and sap of the Tree, and brings forth the same fruit; take a crab, ingraft it into a Pepyn, it brings forth the same fruit as the Pepyn; so he who was once of a sowre, crabby disposition, given to revenge; when he once partakes of the sap of the heavenly olive; he bears generous fruit, he is full of love to his enemies: Grace allays the passion, and melts the heart into compas∣sion; as the Sun draws up many thick noxious vapours from the Earth and Sea, and returns them in sweet showres; so a gracious heart returns all the unkindnesses and discur∣tesies of his enemies with the sweet influences and distilla∣tions of love; thus David, Psal. 35.13. They rewarded me evil for good; but as for me, when they were sick, my cloathing was sackcloth, I humbled my soul with fasting, &c. Some would have rejoyced, he wept; some would have put on scarlet, David put on sackcloth; this is the rarity, or rather miracle of meekness, it retorts good for evil; thus we have seen the nature of meekness.

SECT. 1.

Shewing the Character of a true Saint.

IT shews us the badge of a true Saint; he is of a meek, [Use 1] candid spirit, he is not easily provoked; he takes eve∣ry thing in the best sense, and conquers malice with mild∣ness. I would to God all who profess themselves Saints, were bespangled with this grace. We are known to be∣long to Christ, when we wear his Livery; he is a Saint,

whose spirit is so meekned, that he can smother prejudi∣ces, and bury unkindnesses; a passion of tears doth better become a Christian, than a passion of anger; every Saint is Christs Spouse, Cant. 4.8. It becomes Christs Spouse to be meek; if any injury be offered to the Spouse, she leaves it to her husband to revenge; 'tis unseemly for Christs Spouse to strike.

SECT. 2.

Containing a Swasive to meekness.

[Use 2] LET me beseech all Christians to labour to be emi∣nent in this superlative grace of meekness.* 1.15 Zeph. 2.3. Seek meekness: Seeking, implies we have lost it; therefore we must make an hue and cry after it to find it: Col. 3.12. Put on therefore as the Elect of God meek∣ness; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Put it on as a garment, never to be left off. Meekness is a necessary ingredient into every thing. 1. It is necessary in instruction. 2 Tim. 2.25. In meekness instructing, &c. Meekness conquers the op∣posers of truth; meekness melts the heart; soft words are softning. 2. Meekness is necessary in hearing the Word. Jam. 1.21. Receive with meekness the ingrafted Word; he who comes to the Word either with passion or preju∣dice, gets no good, but hurt; he turns wine into poyson, and stabs himself with the sword of the Spirit. 3. Meek∣ness is needful in reproofs. Gal. 6.1. If a man be over∣taken with a fault, restore such an one with the spirit of meekness. The Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, put him in joynt again; if a bone be out of joynt, the Chyrurgion must not use a rough hand, that may chance break another bone; but he must come gently to work, and afterwards

bind it up softly; so if a brother be through inanimadver∣tency overtaken, we must not come to him in a fury of passion, but with a spirit of meekness labour to restore him. I shall lay down several Motives or Arguments to meeken the spirits of men.

1. Let me propound examples of meekness. [Motive. 1]

1. The example of Jesus Christ. Matth. 21.5. Thy King cometh unto thee meek. Christ was the samplar and pattern of meekness. 1 Pet. 2.23. When he was revi∣led, he reviled not again. His enemies words were more bitter than the gall they gave him; but Christs words were smoother than oyle; he prayed, and wept for his ene∣mies; he calls to us to learn of him; Matth. 11.29. Learn of me, for I am meek. Christ doth not bid us (saith Austin) learn of him to work miracles; to open the eyes of the blind, to raise the dead, but he would have us learn of him to be meek; if we do not imitate his life, we can∣not be saved by his death.

2. Let us set before our eyes the examples of some of the Saints who have shined in this grace. Moses was a man of unparallel'd meekness. Numb. 12.3. Now the man Moses was very meek, above all the men which were upon the face of the earth. How many injuries did he put up? when the people of Israel murmured against him, instead of falling into a rage, he falls to prayer for them. Exod. 15.24, 25. The Text saith, they murmured at the wa∣ters of Marah; sure the waters were not so bitter as the spirits of the people; but they could not provoke him to passion, but petition. Another time when they wanted water, they fell a chiding with Moses, Exod. 17.3. Where∣fore is this that thou hast brought us up out of Egypt, to kill us and our children with thirst? As if they had said, if we dye, we will lay our death to thy charge; Would not this exasperate? sure it would have required the meek∣ness

of an Angel to bear this; but behold Moses his meek∣ness, he did not give them an unbecoming word! though they were in a storm, he was in a calm; they chide, but he prayes. Oh that as the spirit of Elijah did rest upon Elisha, so that some of the spirit of Moses, this meek man, (or rather earthly Angel) may rest upon us! Ano∣ther eminent pattern of meekness was David; when Shi∣mei cursed David, and Abishai one of Davids life-guard would have beheaded Shimei; No, saith King David, Let him alone, and let him curse, 2 Sam. 16.11. And when Saul had wronged and abused David, and it was in his power to have taken Saul napping, and have killed him, 1 Sam. 26.7, 12. yet he would not touch Saul, but called God to be Umpire, Ver. 23. Here was a mir∣ror of meekness.

3. The examples of Heathens; though their meek∣ness could not properly be called grace, because it grew not upon the right stock of faith, yet it was beautiful in its kind. Pericles when one did revile him, and followed him home to his gate at night, rayling upon him, he an∣swered not a word, but commanded one of his servants to light a Torch, and bring the Raylor home to his own house. Frederick Duke of Saxony, when he was angry, would shut up himself in his Closet, and let none come near him till he had mastered his passion. Plutarch reports of the Pythagoreans, if they had chanced to fall out in the day, they would embrace and be friends ere Sun-set. Cice∣ro in one of his Orations reports of Pompey the great, he was a man of a meek disposition, he admitted all to come to him so freely, and heard the complaints of them that were wronged, so mildly, that he excelled all the Princes before him; he was of that sweet temper, that it was hard to say whether his enemies did more fear his valour, or his subjects love his meekness. Julius Caesar not only forgave

Brutus and Cassius his enemies, but advanced them; he thought himself most honoured by acts of clemency and meekness. Did the spring-head of nature rise so high, and shall not grace rise higher? shall we debase faith below reason? let us write after these fair Copies.

2. Meekness is a great Ornament to a Christian. 1 Pet. [Motive. 2] 3.4. The ornament of a meek spirit. How amiable is a Saint in Gods eye when adorned with this jewel? what the Psalmist saith of praise* 1.16, the same may I say of meek∣ness, it is comely for the righteous; no garment more be∣coming a Christian than meekness; therefore we are bid to put on this garment. Col. 3.12. Put on therefore as the Elect of God meekness. A meek spirit credits Religion, silenceth malice; it is the varnish that puts a lustre upon holiness, and sets off the Gospel with a better gloss.

3. This is the way to be like God; God is meek to∣wards [Motive. 3] them that provoke him* 1.17; how many black mouths are opened daily against the Majesty of heaven? how do men tear his Name? vex his Spirit? crucifie his Son a∣fresh? they walk up and down the earth as so many Divels covered with flesh, yet the Lord is meek, not willing that any should perish, 2 Pet. 3. How easily could God crush sinners, and kick them into hell! but he moderates his an∣ger; though he be full of Majesty, yet full of meekness; in him is mixed Princely greatness, and Fatherly mildness; as he hath his Scepter of Royalty, so his Throne of grace. Oh how should this make us fall in love with meekness! hereby we bear a kind of likeness to God; it is not profes∣sion makes us like God, but imitation; where meekness is wanting, we are not like men; where it is, we are like God.

4. Meekness argues a noble and excellent spirit; a [Motive. 4] meek man is a valorous man, he gets a victory over him∣self* 1.18. Passion ariseth from imbecillity and weakness;

therefore we may observe old men and children are more cholerick than others; strength of passion argues weak∣ness of judgement, but the meek man who is able to con∣quer his fury, is the most puissant and victorious. Prov. 16.32. He that is slow to anger, is better than the migh∣ty; and he that ruleth his spirit, then he that taketh a City. To yield to ones passion is easie; 'tis swimming along with the Tyde of corrupt nature; but to turn head against na∣ture, to resist passion, to overcome evil with good, this is like a Christian; this is that spiritual Chivalry and Forti∣tude of mind as deserves the Trophies of victory, and the garland of praise.

[Motive. 5] 5. Meekness is the best way to conquer and melt the heart of an enemy. When Saul lay at Davids mer∣cy, and he only cut off the skirt of his Robe, how was Sauls heart affected with Davids meekness! 1 Sam. 24.16, 17. Is this thy voyce my son David? and Saul lift up his voice, and wept; and he said to David, Thou art more righteous than I; for thou hast rewarded me good, foras∣much as when the Lord had delivered me into thy hand, thou killedst me not; wherefore the Lord reward thee good, &c. This heaping of coals melts and thaws the heart of others; it is the greatest victory to overcome an enemy without striking a blow; the fire will go where the wedge cannot; mildness prevails more than fierceness; passion makes an enemy of a friend; meekness makes a friend of an enemy; the meek Christian shall have letters testimo∣nial, even from his Adversary. It is reported of Philip King of Macedon, that when it was told him Nicanor did openly rail against his Majesty, the King instead of putting him to death (as his Council advised) sent Ni∣canor a rich Present, which did so overcome the mans heart, that he went up and down to recant what he had said against the King, and did highly extoll the Kings cle∣mency.

Roughness hardens mens hearts, meekness cau∣seth them to relent: 2 Kings 6.22. When the King of Israel feasted the Captives he had taken in War, they were more conquered by his meekness, than by his sword. 2 Kings 6.23. The bands of Syria came no more into the Land of Israel.

6. Consider the great promise in the Text, The meek [Motive. 6] shall inherit the Earth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this Argument perhaps will prevail with those who desire to have earthly possessions* 1.19. Some may object, If I forbear and forgive, I shall lose my right at last, and be turned out of all? No, God hath here entred into Bond, the meek shall inherit the Earth. The unmeek man is in a sad condition, there is no place remains for him but hell; for he hath no promise made to him either of Earth or Heaven; 'tis the meek shall inherit the earth.

Object. How do the meek inherit the Earth, when they are strangers in the earth? Hebr. 11.37.

Answ. The meek are said to inherit the Earth, not that the Earth is their chief inheritance, or that they have always the greatest share here; but

1. They are the inheriters of the Earth, because though [ 1] they have not always the greatest part of the Earth, yet they have the best right to it. The word inherit saith Ambrose, notes the Saints title to the Earth* 1.20. The Saints title is best, being members of Christ, who is Lord of all: Adam did not only lose his Title to Hea∣ven when he fell, but to the Earth too; and till we are incorporated into Christ, we do not fully recover our Title; I deny not but the wicked have a civil right to the Earth which the Laws of the Land give them, but not a sacred right. Only the meek Christian hath a Scripture-title to his Land; we count that the best title which is held in capite; the Saints hold their right to the

Earth in capite, in their head Christ, who is the Prince of the Kings of the Earth, Rev. 1.5. In this sense, he who hath but a foot of Land, inherits more than he who hath a thousand Acres, because he hath a better and more judicial right to it.

[ 2] 2. The meek Christian is said to inherit the Earth, because he inherits the blessing of the Earth; the wicked man hath the Earth, but not as a fruit of Gods favour; he hath it as a Dog hath poysoned bread, it doth him more hurt than good; a wicked man lives in the Earth as one that lives in an infectious Aire, he is infected by his mercies; the fat of the Earth will but make him fry and blaze the more in hell; so that a wicked man may be said not to have what he hath, because he hath not the blessing; but the meek Saint enjoys the Earth as a pledge of Gods love; the curse and poyson is taken out of the Earth. Psal. 37.11. The meek shall inherit the Earth, and shall delight themselves in the abundance of peace; on which words Austin gives this gloss; Wicked men (saith he) may delight them∣selves in the abundance of Cattle and Riches, but the meek man delights himself in the abundance of peace; what he hath, he doth possess with inward serenity and quiet∣ness.

* 1.21Caution. When it is said the meek shall inherit the Earth, not that they shall inherit no more than the Earth; they shall inherit Heaven too; if they should only inherit the Earth, then (saith Chrysostom) how could it be said, Blessed are the meek? the meek have the Earth only for their sojourning-house; they have Heaven for their man∣sion-house. Psal. 149.4. He will beautifie the meek with salvation. The meek beautifie Religion, and God will beautifie them with salvation; salvation is the Port we all desire to sail to; 'tis the Harvest and Vintage of souls; the meek are they which shall reap this Harvest; the meek shall

wear the embroidered robe of salvation. The meek are Lords of the Earth, and heirs of salvation, Heb. 1.14.

7. The mischief of an unmeek spirit: 1. There is nothing [Motive. 7] makes such roome for the Divel to come into the heart and take possession, as wrath and anger, Ephes. 4.26, 27. Let not the Sun go down upon your wrath, neither give place to the Divel; when men let forth passion, they let in Satan; the wrathful man hath the Divel for his bed∣fellow. 2. Passion doth hinder peace; the meek Chri∣stian hath sweet quiet and harmony in his soul; but Passion puts the soul into a disorder; it not only clouds reason, but disturbs conscience; he doth not possesse himself, whom Passion possesseth; it is no wonder if they have no peace of conscience, who make so little conscience of peace; wrathfulnesse grieves the Spirit of God, Ephes. 4.30, 31. and if the Spirit be grieved, he will be gone; we care not to stay in smoaky houses: the Spirit of God loves not to be in that heart which is so full of the vapours and fumes of distempered Passion.

8. Another argument to coole the intemperate heat [Motive. 8] of our curst hearts, is to consider that all the injuries and unkind usages we meet with from the world, do not fall out by chance, but are disposed of by the all-wise God for our good; many are like the foolish Curre that snarles at the stone, never looking to the hand that threw it; or like the Horse, who being spurred by the rider, bites the snafflle: did we look higher than instruments, our hearts would grow meek and calm. David looked beyond Shi∣mei's rage, 2 Sam. 16.11. Let him curse, for the Lord hath bidden him; What wisdome were it for Christians to see the hand of God in all the barbarismes and incivili∣ties of men! Job eyed God in his affliction, and that meekned his spirit, The Lord hath taken away, blessed be the name of the Lord, Job 1.21. He doth not say the

Caldeans have taken away, but the Lord hath taken away; what made Christ so meek in his sufferings! he did not look at Judas or Pilate, but at his father, John 18.11. The Cup which my Father hath given me; when wicked men do revile, and injure us, they are but Gods Executio∣ners; who is angry with the executioner?

And as God hath an hand in all the affronts and discur∣tesies we receive from men (for they do but hand them o∣ver to us) so God will do us good by all if we belong to him; 1 Sam, 16.12. it may be (saith David) that the Lord will look upon mine affliction, and will requite me good for his cursing; usually when the Lord intends us some signal mercy, he fits us for it by some eminent trial; as Moses his hand was first leprous before it wrought salva∣tion, Exod 4, 6. so God may let his people be beleper∣ed with the cursings and revilings of men before he showre down some blessing upon them; It may be the Lord will re∣quite me good for his cursing this day.

[Motive. 9] 9. Want of meeknesse evidenceth want of grace; true grace enflames love, and moderates anger; grace is like the file which smoths the rough iron, it files off the ruggednesse of a mans spirit; grace saith to the heart as Christ did to the angry Sea, Mark 4.39. Peace, be still. So where there is grace in the heart, it stills the raging of passion, and makes a calm. He who is in a perpetual phrensie, letting loose the reines to wrath and malice, ne∣ver yet felt the sweet efficacy of grace, ••t is one of the sins of the Heathen, Implacable, Rom. 1.31. a revengeful, cankred heart, is not only heathenish, but divellish, Jam. 3. 14, 15. If ye have bitter envying and strife in your hearts, this wisdom descendeth not from above, but is devillish. The old Serpent spits forth the poyson of malice and re∣venge.

[Motive. 10] 10. If all that hath been said will not serve to master

this bedlam-humour of wrath and anger; let me tell you, you are the persons whom God speaks of, who hate to be reformed; you are rebels against the Word; read and trem∣ble, Isa. 30.8.9. Now go write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever, that this is a rebellious people, chil∣dren that will not hear the Law of the Lord. If nothing yet will charm down the wrathful Divel, let me tell you, God hath charg'd every man not to meddle, or have any league of friendship with you, Prov. 22.24. Make no friend∣ship with an angry man, and with a furious man thou shalt not go; What a monster is he among men, that every one is warned to beware of, and not come near, as one who is unfit for humane society; make no league saith God with THAT MAN; if thou takest him into thy society, thou takest a Snake into thy bosome; with a fu∣rious man thou shalt not go. Wilt thou walk with the Divel? the furious man is possessed with a wrathful Divel.

Oh that all this might help to meeken, and sweeten Christians spirits.

Object. But it is my nature to be passionate?

Answ. 1. This is sinful arguing; it is secretly to lay our sin upon God; we learned this from Adam, Gen. 3.12. The woman whom thou gavest to be with me, she gave me of the tree, and I did eate; rather than Adam would confesse his sin, he would father it upon God; the woman thou gavest me; as if he had said, it thou hadst not gi∣ven this woman to me, I had not eat. So saith one, it is my nature, this is the froward, peevish nature God hath given me; oh no, thou chargest God falsly; God gave thee no such nature; he made man upright, Eccles. 7.25. God made thee straight, thou madest thy self crooked; all thy affections at first, thy joy, love, anger, were set in order

as the Stars in their right orb, but thou didst misplace them, and make them move Excentrick; at first the af∣fections like several Musick-instruments well-tuned, did make a sweet consort, but sin was the jarring string that brought all out of tune; vain man, plead not 'tis thy na∣ture to be angry, thank thy self for it; natures spring was pure, till sin poysoned the spring.

Answ. 2. Is it thy nature to be fierce and angry? this is so far from being an excuse, that it makes it so much the worse; it is the nature of a Toad to poyson, that makes it the more hateful; if a man were indited for stealing, and he should say to the Judge, Spare me, it is my nature to steal, were this any excuse? the Judge would say, Thou deservest the rather to dye; Sinner, get a new nature, flesh and blood cannot enter into the Kingdom of God.

SECT. 3.

How to attain this grace of meekness.

[Quest.] HOW shall I do to be possessed of this excel∣lent grace of meekness?

Answ. 1. Often look upon the meekness of Christ; the Scholar that would write well, hath his eye often upon the Copy.

2. Pray earnestly that God will meeken thy spirit; God is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the God of all grace, 1 Pet. 5.10. He hath all the graces in his gift, Sue to him for this grace of meekness; if one were Patron of all the Livings in the Land, men would sue to him for a Li∣ving: God is Patron of all the graces, let us sue to him; mercy comes in at the door of prayer. Ezek. 36.26, 37. I will yet for this be enquired of by the house of Israel to do

it for them: Meekness is the commodity we want, let us send prayer as our Factor over to heaven to procure it for us; and pray in faith; when faith sets prayer on work, prayer sets God on work; all divine blessings come stream∣ing to us through this golden channel of prayer.

Notes

• * 1.1

  Psal. 45.14.
• * 1.2

  James 1.21.
• * 1.3

  Mititia est virtus quae me∣diocritatem ser∣vat circa iram. Piccolom.
• * 1.4

  Piccolom.
• * 1.5

  Epictetus.
• * 1.6

  Caution.
• * 1.7

  Quia tu non dicis meam, ego non audiam tu∣am.
• * 1.8

  Nihil Diabolo gratius. Luth.
• * 1.9

  Melius est in∣jurias ignoscere quam vindicare.
• * 1.10

  1 Kings 19.12.
• * 1.11

  Caution.
• * 1.12

  Scribit in marmore laesus.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  Virtutes sunt inter se con∣nexae.
• * 1.15

  Exhort.
• * 1.16

  Psal. 33.1.
• * 1.17

  Cum crebris exacerbatur of∣fensis, iram suam temperat. Cypr.
• * 1.18

  Immensae vir∣tutis est, non sentire te esse percussum.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys.
• * 1.20

  Fruuntur mi∣tes terrâ tan∣quam possessione haeriditaria. Ambr.
• * 1.21

  Caution.