3. *Nor does Christian meekness imply, the being without zeal for God, any more than it does ignorance or insensibility. No; it keeps clear of every extreme, whether in excess or defect. It does not destroy but balance the affections, which the God of nature never designed should be rooted out by grace, but only brought and kept under due regulations. It poises the mind aright. It holds an even scale, with regard to anger and sorrow and fear: preserving the mean in every circumstance of life, and not declining either to the right-hand or the left. 4. *Meekness therefore seems properly to relate to ourselves. But it may be referred either to God or our neighbour. When this due composure of mind has reference to God, it is usually termed resignation; a calm acquiesence in whatsoever is his will concerning us, even though it may not be pleasing to nature; saying continually, _It is the_ Lord; _let him do what seemeth him good_. When we consider it more strictly with regard to ourselves, we stile it patience or contentedness. When it is exerted toward other men, then it is mildness to the good, and gentleness to the evil. 5. *They who are truly meek, can clearly discern what is evil; and they can also suffer it. They are _sensible_ of every thing of this kind; but still meekness holds the reins. They are exceeding _zealous for the_ Lord _of Hosts_; but their zeal is always guided by knowledge, and tempered in every thought and word and work, with the love of man as well as the love of God. They do not desire to extinguish any of the passions, which God has for wise ends implanted in their nature. But they have the mastery of all; they hold them all in subjection, and employ them only in subservience to those ends. And thus even the harsher and more unpleasing passions, are applicable to the noblest purposes. Even hate and anger and fear, when engaged against sin, and regulated by faith and love, are as walls and bulwarks to the soul, so that the wicked one cannot approach to hurt it. ♦6. ’Tis evident, this divine temper, is not only to abide, but to increase in us day by day. Occasions of exercising, and thereby increasing it, will never be wanting while we remain upon earth. We _have need of patience, that after_ we _have done_ and suffered _the will of_ God, we _may receive the promise_. We have need of resignation, that we may in all circumstances say, _Not as I will, but as thou wilt_. And we have need of _gentleness toward all men_; but especially toward the evil and unthankful: otherwise we shall be overcome of evil, instead of overcoming evil with good.