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greatest provocation; it would be like the bit and | actual care and diligence, while the wicked is before the bridle to the horse and mule, that have no un- me, and frequent acts will confirm the good disposiderstanding. It may be of good use every morning|tion, and bring it to a habit. Plutarch advises, “To

to renew a charge upon our affections to keep the peace, and having welcomed Christ in faith and meditation, let no rude or unruly passion stir up or awake our love.

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

But seeing briers and thorns are with us, and we dwell among scorpions, (so the prophet, Ezek. ii. 6.) and it must needs be that offences will come, let us be so much the more careful, as we are when we go with a candle among barrels of gunpowder, and exercise ourselves to have consciences void of offence, not apt to offend others, nor to resent the offences of others. When we are at any time engaged in business or company, where we foresee provocation, we must double our watch, and be more than ordinarily circumspect. I will keep my mouth with a bridle, (says David,) that is, with a particular

• Facilius est excludere perniciosa quam regere, et non admittere quam admissa moderari.—It is easier to exclude pernicious passions than to govern them; not to admit them, than to manage them when admitted. Seneca.

↑ Non vis esse iracundus? Ne sis curiosus.-Wouldst thou avoid anger? Suppress curiosity. Sen.

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set some time to ourselves for special strictness: so many days or weeks in which, whatever provocations do occur, we will not suffer ourselves to be disturbed by them." And thus he supposes, by degrees, the habit of vitious anger may be conquered and subdued. But after all, the grace of faith has the surest influence upon the establishment and quietness of the spirit: faith established the mercy of God, the meekness of Christ, the love of the Spirit, the commands of the word, the promises of the covenant, and the peace and quietness of the upper world; this is the approved shield, with which we may be able to quench all the fiery darts of the wicked one, and all his wicked instruments.

(4.) Learn to pause. It is a good rule, as in our communion with God, so in our converse with men, (Eccl. v. 2.) Be not rash with thy mouth, and let not thine heart be hasty to utter any thing. When at any time we are provoked, delays may be as advantageous, as in other cases they are dangerous. The discretion of a man deferreth his anger, Prov. xix. 11. Cadissem nisi iratus essem—I would beat thee ‡ (said Socrates to his servant) if I were not angry; but he that is hasty of spirit, that joins in with his anger upon the first rise of it, exalteth folly, Prov. xiv. 29. The office of reason is to govern the passions, but then we must give time to act, and not suffer the tongue to overrun it. Some have advised, when we are provoked to anger, to take, at least, so much time to deliberate, as while we repeat the alphabet; and others have thought it more proper to repeat the Lord's Prayer, and perhaps by that time we are past the fifth petition, [Forgive us our trespasses, as we forgive them that trespass against us,] we may be reduced into temper. It is a good rule, "To think twice before we speak once;" for he that hasteth with his feet, sinneth. It was the noted saying of a great statesman in Q. Elizabeth's court, "Take time, and we shall have done the sooner." || Nor can there be any thing lost by deferring our anger; for there is nothing said or done in our wrath, but it might be better said, and better done, in meekness.

(5.) Pray to God by his Spirit to work in you this excellent grace of meekness and quietness of spirit. It is a part of that comeliness which he puts upon the soul, and he must be sought unto for it. If any man lack this meekness of wisdom, let him ask it of God, who gives liberally, and does not upbraid us with our folly. When we begin at any time to be froward and unquiet, we must lift a prayer to

Seneca makes it the saying of Socrates; Ambr. de Offic. and others ascribe it to Archytas Tarentinus.

Potest pæna dilata exigi, non potest exacta revocari.-Punishment though deferred, may be inflicted; but when once inflicted, it cannot be recalled. Sen. de Ira.

him who stills the noise of the sea, for that grace which establishes the heart. When David's heart was hot within him, the first word that broke out was a prayer, Ps. xxxix. 3, 4. When we are surprised with a provocation, and begin to be in a ferment upon it, it will not only be a present diversion, but a sovereign cure, to lift up an ejaculation to God for grace and strength to resist and overcome the temptation: "Lord, keep me quiet now!" Let your requests in this matter be made known to God; and the peace of God shall keep your hearts and minds, Phil. iv. 6, 7. You are ready enough to complain | of unquiet people about you; but you have more reason to complain of unquiet passions within you; the other, are but thorns in the hedge, these are thorns in the flesh, against which, if you beseech the Lord, as Paul did, (2 Cor. xii. 8.) with faith, and fervency, and constancy, you shall receive grace sufficient.

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7. Delight in the company of meek and quiet perSolomon prescribes it as a preservative against foolish passion, to make no friendship with an angry man, lest thou learn his ways, Prov. xxii. 24, 25. When thy neighbour's heart is on fire, it is time to look to thy own. But man is a sociable creature, and cut out for converse; let us, therefore, since we must have some company, choose to have fellowship with those who are meek and quiet, that we may learn their way, for it is a good way. The wolf is no companion for the lamb, nor the leopard for the kid, till they have forgot to hurt and destroy. Company is assimilating, and we are apt insensibly to grow like those with whom we ordinarily converse, especially with whom we delight to converse, therefore, let the quiet in the land be the men of our choice, especially into standing relations and bosomfriendship. Observe in others how sweet and amiable meekness is, and what a heaven upon earth (6.) Be often examining your growth and profici- those enjoy who have the command of their own ency in this grace. Inquire what ground you passions; and study to transcribe such copies. have got of your passion, and what improvements There are those who take a pleasure in riotous comyou have made in meekness. Provocations recur pany, and are never well but when they are in the every day, such as have been wont perhaps to put midst of noise and clamour; sure heaven would you into a passion; these give you an opportunity to not be heaven to such, for that is a calm and quiet make the trial. Do you find that you are less sub-region; no noise there, but what is sweet and harject to anger, and when angry that you are less transported by it, than formerly, that your appre- 8. Study the cross of our Lord Jesus.-Did hension of injuries is less quick, and your resent- we but know more of Jesus Christ, and him cruciments less keen, than usual? Is the little kingdom fied, we should experience more of the fellowship of your mind more quiet than it has been, and the of his sufferings. Think often how and in what discontented party weakened and kept under? It manner he suffered; see him led as a lamb to the is well if it be so, and a good sign that the soul slaughter, and arm yourselves with the same mind. prospers, and is in health. We should examine Think also why and for what end he suffered, that every night, whether we have been quiet all day? you may not in any thing contradict the design of We shall sleep the better if we find we have. Let your dying Saviour, nor receive his grace in vain. conscience keep up a grand inquest in the soul, | Christ died as the great peace-maker, to take down under a charge from the judge of heaven and earth, all partition-walls, to quench all threatening flames, to inquire, and due presentment make of all riots, and to reconcile his followers, not only to God, but routs, and breaches of the peace, and let nothing one to another, by the slaying of all enmities, Eph. be left unpresented for favour, affection, or self-ii. 14, 16. The apostle often prescribes a believing love; nor let any thing presented be left unprose-regard to the sufferings of Christ, as a powerful allay cuted according to law. Those whose natural tem- to all sinful and intemperate heats, as Eph v. 2. per, or their age, or distemper, leads them to be hot, Phil. ii. 5, &c. Those who would show forth the and hasty, and unquiet, have an opportunity, by meek and humble life of Christ in their mortal their meekness and gentleness, to discover both the bodies, must bear about with them continually the truth and strength of grace in general; for it is the dying of the Lord Jesus, 2 Cor. iv. 10. The ordisurest mark of uprightness to keep ourselves from nance of the Lord's supper, in which we show our own iniquity, Ps. xviii. 23. And yet, if the forth the Lord's death, and the new testament children of God bring forth these fruits of the Spirit in his blood, must therefore be improved by us for in old age, when commonly men are most froward this blessed end, as a love-feast, at which all our sinand peevish, it shows not only that they are upright, ful passions must be laid aside, and a marriagebut rather that the Lord is upright, in whose strength | feast, where the ornament of a meek, quiet spirit is a they stand, that he is their rock, and there is no unrighteousness in him, Ps. xcii, 14, 15.

* Αρξαι απο των μικρών, εκχειται το ελάδιον; κλέπτεται οιναριον ; επιλεγε, ότι τοσοτο πωλείται απαθεια τοσέτω ατραξία.-Begin with little things, Is the oil spilt? Is a trifling quantity of wine stolen?

considerable part of the wedding-garment. The forgiving of injuries, and a reconciliation to our

Say to thyself," So much tranquillity is sold, so much composure." Epict. c. 17.

brother, is both a necessary branch of our prepara- | own souls, and the making of our lives sweet and tion for that ordinance, and a good evidence and in- pleasant to us. If thou be wise herein, thou shalt be stance of our profiting by it. If God has there wise for thyself. That which I have been so intent spoken peace to us, let not us go away and speak upon in this discourse, is only to persuade you not war to our brethren. The year of release under the to be your own tormentors, but to govern your paslaw, which put an end to all actions, suits, and quar- sions, so that they may not be furies to yourselves. rels, begun in the close of the day of atonement; The ornament I have been recommending to you is then the jubilee-trumpet sounded. confessedly excellent and lovely; will you put it on, and wear it, that by this all men may know that you are Christ's disciples, and you may be found among the sheep, on the right hand, at the great day, when Christ's angels shall gather out of his kingdom every thing that offends? Every one will give meekness a good word; but in this, as in other instances, Probitas laudatur et alget-Honesty is applauded, yet neglected.

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

Hi motus animorum atque hæc certamina tanta
Pulveris exigui jactu compressa quiescunt.*

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

To conclude: I know no errand that I can come upon of this kind to you, in which methinks I should be more likely to prevail, than in this; so much does meekness conduce to the comfort and repose of our

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

and being meek: Τι ευκολώτερον της οργής αφείναι, μη γαρ μακραν αποδημίαν ετι ςειλαθαι, μη χρήματα δαπανήσαι, αρκει θελησαι μόνον, &c.-What is more easy than to dismiss anger; for there is no necessity of sending to a remote country, nor to spend money; to will is all that is wanting. Hom. 19. ad. Pop. Antioch. This is one of Epictetus's ta ep' huv-things within our power.

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The Jews were of all ether the most bitter and inveterate enemies to the Christians. While the Roman emperors tolerated them, (as they did till Nero's time,*) the Jews with an unwearied malice persecuted them from city to city, and were the first

WOULD you think that such a false and invidious representation as this should ever be given of the Christian religion, that pure religion and undefiled, which came into the world supported by the strong-wheel in most of the opposition that the gospel met est evidences of truth, and recommended by the most endearing allurements of grace and goodness, the sayings whereof are so faithful, and so well worthy of acceptation; that sacred institution which scatters the brightest rays of divine light and love that ever were darted from heaven to earth? That it is, which is here so invidiously called a sect, and is said to be every where spoken against.

It will be worth while to observe,

1. Who they were that said this, they were the chief of the Jews who were at Rome, v. 17. The Jews were looked upon (at least they looked upon themselves) as a very knowing people; the Jews at Rome (a place of learning and inquiry) thought themselves more knowing than the other Jews. St. Paul, in his Epistle to the Romans, ch. ii. 17—20. takes notice of it: Thou art called a Jew, and makest thy boast of God, and knowest his will,—and art confident that thou thyself art a guide to the blind, a light of them which are in darkness, &c. And we have reason to suppose, that the chief of the Jews there, who had the greatest advantages of education and correspondence, were the most intelligent. It might also be justly expected, that upon the first notices of the gospel, the Jews should have been of all people most ready to acquaint themselves with a religion which was so much the honour and perfection | of their own; and yet, it seems, the Jews, the chief

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with, when it was first preached. Now one would think they would not have been so vigorous and industrious to suppress Christianity, if they had not very well acquainted themselves with it, and known it to deserve such opposition: but it seems by this, they knew little or nothing of the religion they so much maligned, had never searched into the merits of its cause, nor weighed the proofs of its divine authority; but against all law and reason condemned it, (dia rnv ønμnv—merely upon common fame, as Justin Martyr complains;†) and follow the cry to run it down, because it was every where spoken against.

2. Upon what occasion they said this. They were now appointing a time to discourse with St. Paul upon the grand question in debate, Whether Jesus of Nazareth were the true Messiah or no? And they seemed willing to hear what that great man had to say in defence of the religion he preached: We desire (say they) to hear of thee what thou thinkest.

Now, one would expect that so good a cause, managed by such a skilful advocate, could not but carry the day, and be victorious, and that they would all have been brought over to the belief of Christianity; but we find, v. 24. that it proved otherwise. After all, there were those that believed not; and the text intimates the reason of their infidelity, they came to hear the word under a prejudice; they had

✦ Inquisitione et agnitione neglesta nomen detinetur, nomen expugnatur -vor sola prædamnat.-All inquiry into the merits of the case is omitted; the name only is attacked, the name only consigns to condemnation. Tert. Ap. c. 3.

already imbibed an ill opinion of the way, which, | and genius of these in the Christian religion, as it right or wrong, they resolved to hold fast: and was instituted by its great author. though some of them, by the help of divine grace, got over this stumbling-block, (that like the Bereans were more noble than the rest, and of freer thought,) yet, many of them continued under the power of those prejudices, and were sealed up under unbelief, v. 26, 27. Thus is the power of the word in many baffled by the power of prejudice: they do not believe, because they are resolved they will not: they conclude that no good thing can come out of Nazareth, and will not be persuaded to come and see. Thus do they prejudge the cause, answering the matter before they hear it, and it will prove folly and shame to them.

d

[1.] True Christianity establishes that which is of common concern to all mankind, and therefore is not a sect. The truths and precepts of the everlasting gospel are perfective of, and no way repugnant to, the light and law of natural religion. Is that a sect, which gives such mighty encouragements and assistances to those that in every nation fear God, and work righteousness? Acts x. 35. Is that a sect, which tends to nothing else but to reduce the revolted race of mankind to their ancient allegiance to their great Creator, and to renew that image of God upon man, which was his primitive rectitude and felicity? Is that a sect which proclaims God in Christ, recon

Now in the account they here give of their know-ciling the world unto himself, and recovering it from ledge of the Christian religion, we may observe,

(1.) That they looked upon it to be a sect, and we will prove that to be false.

(2.) A sect every where spoken against, and we will grant that to be true, that it is generally spoken against, though it is most unreasonable and unjust it should be so.

(1.) The Christian religion is here called (but miscalled) a *sect, aipeσiç—a heresy. After the way which they call heresy, (says St. Paul, Acts xxiv. 14.) so worship I the God of my fathers.-The sect of the Nazarenes; so Tertullus calls it in his opening the indictment against Paul, Acts xxiv. 5. It is called this way, Acts ix. 2. and that way, Acts xix. 9. as if it were a by-path out of the common road. The practice of serious godliness is still looked upon by many as a sect, that is, a party-business, and a piece of affected singularity in opinion and practice, tending to promote some carnal design, by creating and supporting invidious distinctions among men. This is the proper notion of a sect, and therefore the masters and maintainers of sects are justly in an ill name, as enemies to the great corporation of mankind; but there is not the least colour of reason to put this invidious and scandalous character on the Christian religion; however it may be mistaken and misrepresented, it is very far from being really a sect. There were sects of religion among the Jews; we read of the sect of the Sadducees, (Acts v. 17.) which was built on peculiar notions, such as overturned the foundation of natural religion, by denying a future state of rewards and punishments. There was also the sect of the Pharisees, (Acts xv. 5.) the straitest sect of their religion, (Acts xxvi. 5.) which was founded in the observance and imposition of singular rites and customs, with an affected separation from, and contempt of, all mankind. | These were sects; but there is nothing of the spirit

e John i. 46. d Prov. xviii. 13. John vii. 51. Aiperis, Electio, optio. An opinion not forced upon us by the evidences of truth, but chosen by us with some foreign design. e 2 Cor. v. 19. f Luke ii. 14.

that degenerate and deplorable state into which it was sunk? Is that a sect which publishes 'good-will towards men, and Christ the Lamb of God, taking away the sins of the world? Surely, that which concurs so much with the uncorrupted and unprejudiced sentiments, and conduces much more to the true and real happiness of all mankind, cannot be thought to take its rise from such narrow opinions, and private interests, as sects owe their original to.

[2.] True Christianity has a direct tendency to the uniting of the children of men, and the gathering of them together in one,t and therefore is far from being a sect, which is supposed to lead to a division, and to sow discord among brethren. The preaching of the gospel did indeed prove the occasion of contention. Our Saviour foresaw and foretold, (Luke xii. 51-53.) that his disciples and followers would be men of strife, in the same sense that the prophet Jeremiah was, (Jer. xv. 10.) not men striving, but men striven with but the gospel was by no means the cause of this contention, for it was intended to be the cure of all contention. If there be any who, under the cloak and colour of the Christian name, cause divisions, and propagate feuds and quarrels among men, let them bear their own burthen; but it is certain that the Christian religion, as far as it obtains its just power and influence upon the minds of men, will make them meek and quiet, humble and peaceable, loving and useful, condescending and forgiving, and every way easy, and acceptable, and profitable one to another. Is that a sect which was introduced with a proclamation of peace on earth? That which beats swords into plow-shares, and spears into pruning hooks? Or was he the author of a sect, who is the great centre of unity, and who died to break down "partition walls, and to slay all enmities, that he might gather together in one the children of God, that were scattered abroad?

+ Secta dicitur a Secando-It is called a sect from secando-to be separated.

g John i. 29. iii. 16. 1 John ii. 2.

h Eph. ii. 14-16.

i John xi. 52.

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