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Through meekness, a man hath always fair weather within. Through meekness, he gives no manner of offence or disturbance any where abroad. And, in particular, I may say these several things of the meek and quiet spirit.

First, There is no ungrounded passion ; no boifterous motion; no exorbitancy, nothing of furyNe perplexity of mind, nor over-thoughtfulness. Men that are thus disquieted, know not what to do, can give no answer, nor can resolve on any thing. No confusion of thought ; for that is darkness within; and brings men into such disorder, that they know not what is before them. —No eagerness of desire ; no impetuofity. They do not say with her, in the scripture, give me children, or else I die, Gen. xxx. 1. No respect to God, or man, will quiet or moderate such spirits, if they have not what they are bent upon. No inordinacy of appetite ; but so as always to be governed according to the measures and rules of reason and virtue. No partiality, or felf-flattery. One of a meek fpirit, does not overvalue himself. Those of the contrary temper, are always putting themselves into a fool's paradise ; conceiting above what there is sense or reason for. No impotent self-will. He that gives way to self-will, is an enemy to his own peace, and is the great disturber of the world : he is an anti-God; imposeth upon God himself; and is within no law. And, (in the last place) no fond self-love. All these are verities of this meek and quiet spirit. And these are great things, and tend to happiness; are suitable to our state ; becoming the relation we stand in to

God,

God, and to one another. The meek in temper are freed from all those internal dispositions that cause a great deal of unquietness in the world: For, as mifchievous as the world either is, or is thought to be; our sufferings from abroad, all the injuries that we meet with from without, are neither so great, nor so frequent, as the annoyances that arise from discompofure of our own minds and from inward malignity. I say, that they who complain so much of the times, and of the world, may learn this ; that the sufferings from injurious dealings from any without us, are nothing in comparison to those we find from within. For, this inward malady doth altogether disable the fences and succours of reason. This is a constant malady; and by this, self-enjoyment is made very uncertain. This is the first thing, that through meekness of spirit, we are always in a calm ; have fair weather within our own breasts ; and do arrive to a good state of health, and settlement.

Secondly, Through this meekness of spirit, there is good carriage and behaviour towards others. The meek are never injurious, or censorious ; but are reaa dy to take in good part, and make the best construc, tion that the case will bear. They will account other mens faults, rather their infirmity, than their crime : and they look upon the harm done them by others, to be rather inadvertency, than design ; rather contingent ill accidents, than bad meaning. The meek man is a good neighbour, a good friend ; a credit to religion, one that governs himself according to reason, makes no injury by any misconAtruction; and in case of any wrong done, sits down

with easy satisfaction. How much do meni differ, upon account of moderation, meekness and fairness? We find, upon our ordinary application to fome persons, that they will admit any reasonable and fair proposal ; be ready to hear and take in good part ; are of easy access, fair conditioned, easy to be intreated : but others there are of fo bad a condition, that you may come twenty times to them, before you find them in a good mood, or fit to be dealt withal. They are seldom in so good a disposition that an indifferent proposal may be made to them. But for those that are of meek and quiet spirits, I may fay of such persons, either that they are very ready to grant what is desired : or else, if they do deny, it {hall be upon such grounds of reason as will satisfy.

But because things are best known by their contraries ; I will shew you who those persons are, of whom it cannot be said, that they are of mcek and quiet spirits ; to wit, the proud, the arrogant, insolent, haughty, presumptuous, self-confident, and assuming. For these are boisterous, stormy, tempestuous, clamorous. These persons will put themselves and others, as much as they can, into a fame. These are the disturbers of mankind : and their neighbours are rid of a burden, when they are removed. What storms and tempefts are in the world natural, these are in the world moral. Earthquakes, stornis, and tempests, do not ly more heavy upon the world natural, than these

the world of mankind. But, meekness doth so qualify the soil, where it is ; that all the moral virtues will there thrive and prosper ; such as humility, modesty, patience, ingenuity, candour.

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tice, and envy, are the worst of vices ; being the greatest degeneracy, and participation of the devilish nature. These have no place in this meek and quiet Ipirit.

Lastly, I add that an ill natured person, is altogether uncapable of happiness. If, therefore, it hath been any one's lot, either to have been born, or bred to an illnature ; I say in this case, he is more concerned to apply a remedy, than he that hath received deadly wound, or is bodily fick, hath to apply himself to the chirurgeon, or to the physician, lest his wound disease should prove mortal. For, these inward maladies will otherwise prove fatal to his soul : and the only remedy to be applied, is self-reflection, due consideration, self-examination, and the exercise and practice of virtue.

Observe, now, the incompetency of the world's judgment. How fond and partial is the world, who do applaud the great disturbers of mankind, such as make havock and desolation in the family of God, bring in confusion, and turn all into hurly-burly ! giving to such as these, titles of honour : naming them conquerors, and victorious persons ! How fond, (I fay) and partial is the world ; who do lo magnify the fame of high-spirited, turbulent, self-willid persons ! thinking them men of courage and resolution and, on the other hand ; accounting the innocent and harmless, to be perfons of no fpirit or activity. Whereas, the greatest sign of power, and bravest performance in the life of man, is to govern his own fpirit, and to subdue his passions. And, this, if the scripture may give judgment, is the greatest ornament belorigVOL. IV. P

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ing to a man, and that which is the most valued by God, from whose judgment there is no appeal. The ornament of a meek and quiet spirit, which is in the fight of God of great price. And, good old Jacob, when leaving the world, when about to bless his pofterity, he came to Simeon and Levi ; remembring their horrid cruelty, it puts him to a loss, O my foul, come not thou into their secret, for instruments of cruelty are in their habitation, &c. Gen. xlix. 5, 6. Things are very differently accounted above and below. And by this, it appears that the guise of the world, and the fancy of men, are the most impotent and fond things imaginable.

And further yet, as to the judgment of scripture in this case. This is the true temper of religion, and prophesied of the gospel-state, Isa. xi. 6. and Ixv. 25. Our Saviour, in his beatitudes, Matt. v. begins with this spirit. And, that this is the temper that shall rule, and prevail, in the gospel-ftate, consult these fcriptures, Eph. iv. 2. 1 Tim. vi. 11. A man cannot speak a good thing, without meekness. If he speaks of God, of matters of reason and religion, he spoils that which he meddles with, if he be not meek. For we must in meekness instruct those that oppose themselves, 2 Tim. ii. 25. No good notion will take place, no good seed can be fown, no plant will thrive ; every thing that is divine and heavenly, will vanish, if it be not settled by this temper, Jam. i. 21. and iïi. 13. Who is a wise man, and endued with knowledge amongst you ; let him fhew, out of a good converfation, his works, with meekness of wisdom; wisdom is not, but in conjunction with meekness, 1 Pet. iii. 15. There is

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