Abridged from the Rev. Matthew Henry
A
meek and quiet spirit, which is in the sight of God of great price. 1 Peter
3:4
CHAPTER 1
THE NATURE OF MEEKNESS AND QUIETNESS OF SPIRIT
Meekness
and quietness seem to import much the same thing, but the latter having something
of metaphor in it, will illustrate the former, and therefore we shall speak
of them distinctly.
We
must be of a MEEK spirit. Meekness is easiness of spirit: not a sinful easiness
to be debauched, as Ephraim's, who willingly walked after the commandment
of the idolatrous princes; nor a simple easiness to be imposed upon and deceived,
as Rehoboam's, who, when he was forty years old, is said to be young and tender-hearted;
but a gracious easiness to be wrought upon by that which is good, as theirs
whose heart of stone is taken away and to whom a heart of flesh is given.
Meekness accommodates the soul to every occurrence, and so makes a man easy
to himself and to all about him. The Latins call a meek man mansuetus, which alludes to the taming
and reclaiming of creatures wild by nature, and bringing them to be tractable
and familiar. James 3:7, 8. Man's corrupt nature has made him like the wild
ass used to the wilderness, or the swift dromedary traversing her ways. Jer.
2:23, 24. But the grace of meekness, when that gets dominion in the soul,
alters the temper of it, submits it to management; and now the wolf dwells
with the lamb, and the leopard lies down with the kid, and a little child
may lead them; for enmities are laid aside, and there is nothing to hurt or
destroy. Isa. 11:6, 9.
Meekness
may be considered with respect both to
God and to our brethren; it
belongs to both the tables of the law, and attends upon the first great commandment,
Thou shalt love the Lord thy God; as well as the second, which is like unto
it, Thou shalt love thy neighbor as thyself; though its especial reference
is to the latter.
I.
There is MEEKNESS TOWARDS God, and it is the easy and quiet submission of
the soul to his whole will, according as he is pleased to make it known, whether
by his word or by his providence.
1.
It is the silent submission of the soul
to the word of God: the understanding bowed to every divine truth, and
the will to every divine precept; and both without murmuring or disputing.
The word is then an "engrafted word," when it is received with meekness,
that is, with a sincere willingness to be taught, and desire to learn. Meekness
is a grace that cleaves the stock, and holds it open, that the word, as a
shoot, may be grafted in; it breaks up the fallow ground, and makes it fit
to receive the seed; captivates the high thoughts, and lays the soul like
white paper under God's pen. When the dayspring takes hold of the ends of
the earth, it is said to be turned as clay to the seal. Job 38:14. Meekness
does, in like manner, dispose the soul to admit the rays of divine light,
which before it rebelled against; it opens the heart, as Lydia's was opened,
and sets us down with Mary at the feet of Christ, the learner's place and
posture.
The
promise of teaching is made to the meek, because they are disposed to learn:
"the meek he will teach his way." The word of God is gospel indeed,
"good tidings to the meek;" they will entertain it and bid it welcome.
The "poor in spirit" are evangelized; and Wisdom's alms are given
to those that with meekness wait daily at her gates, and like beggars wait
at the posts of her doors. Prov. 8:34. The language of this meekness is that
of the child Samuel: "Speak, Lord, for thy servant heareth;" and
that of Joshua, who, when he was in that high post of honor, giving command
to Israel, and bidding defiance to all their enemies—his breast filled with
great and bold thoughts—yet, upon the intimation of a message from heaven,
thus submits himself to it: "What saith my Lord unto his servant?"
and that of Paul—and it was the first breath of the new man—"Lord, what
wilt thou have me to do?" and that of Cornelius: "And now we are
all here present before God, to hear all things that are commanded thee of
God;" and that of the good man I have read of, who, when he was going
to hear the word, used to say, "Now let the word of the Lord come; and
if I had six hundred necks, I would bow them all to the authority of it."
To receive the word with meekness, is to be delivered into it as into a mould:
this seems to be Paul's metaphor in Rom. 6:17, that "form of doctrine
which was delivered you." Meekness softens the wax, that it may receive
the impression of the seal, whether it be for doctrine or reproof, for correction
or instruction in righteousness. It opens the ear to discipline, silences
objections, and suppresses the risings of the carnal mind against the word;
consenting to the law that it is good
[1]
and esteeming all the precepts concerning all things to
be right, even when they give the greatest check to flesh and blood.
2.
It is the silent submission of the soul to the
providence of God, for that also is the will of God concerning us.
1.
When the events of Providence are grievous
and afflictive, displeasing to sense and crossing our secular interests,
meekness not only quiets us under them, but reconciles us to them; and enables
us not only to bear, but to receive evil as well as good at the hand of the
Lord; which is the excellent frame that Job argues himself into: it is to
kiss the rod, and even to accept of the punishment of our iniquity, taking
all in good part that God does; not daring to strive with our Maker, no nor
desiring to prescribe to him, but being dumb, and not opening the mouth, because
God does it. How meek was Aaron under the severe dispensation which took away
his sons with a particular mark of divine wrath. He "held his peace."
God was sanctified, and therefore Aaron was satisfied, and had not a word
to say against it. Unlike to this was the temper, or rather the distemper
of David, who was not like a man after God's own heart when he was displeased
because the Lord had made a breach upon Uzzah, as if God must have asked David
leave thus to assert the honor of his ark. When God's anger is kindled, our
must be stifled; such is the law of meekness, that whatsoever pleases God
must not displease us. David was in a better frame when he penned the 56th
Psalm, the title of which, some think, bespeaks the calmness and submissiveness
of his spirit when the Philistines took him in Gath. It is entitled, The silent
dove afar off. It was his calamity that he was afar off, but he was then as
a silent dove—mourning perhaps, Isa. 38:14—but not murmuring, not struggling,
not resisting, when seized by the birds of prey; and the psalm he penned in
this frame was Michtam, a golden psalm. The language of this meekness is that
of Eli, "It is the Lord;" and that of David to the same purport,
"Here am I; let him do to me as seemeth good unto him." Not only,
He can do what he will, subscribing to his
power, for who can stay his hand? or, He may
do what he will, subscribing to his sovereignty, for he gives not account
of any of his matters; or, He will
do what he will, subscribing to his unchangeableness, for he is of one mind,
and who can turn him? but, Let him do
what he will, subscribing to his wisdom and goodness, as Hezekiah, "Good
is the word of the Lord, which thou hast spoken." Let him do what he
will, for he will do what is best; and therefore if God should refer the matter
to me, says the meek and quiet soul, being well assured that he knows what
is good for me better than I do for myself, I would refer it to him again:
"He shall choose our inheritance for us."
2.
When the methods of Providence are dark
and intricate, and we are quite at a loss what God is about to do with
us—his way is in the sea, and his path in the great waters, and his footsteps
are not known, clouds and darkness are round about him—a meek and quiet spirit
acquiesces in an assurance that all things shall work together for good to
us, if we love God, though we cannot apprehend how or which way. It teaches
us to follow God with an implicit faith, as Abraham did when he went out,
not knowing whither he went, but knowing very well whom he followed. It quiets
us with this, that though what he doeth we know not now, yet we shall know
hereafter. John 13:7. When poor Job was brought to that dismal plunge, that
he could no way trace the footsteps of divine Providence, but was almost lost
in the labyrinth, Job 23:8, 9, how quietly does he sit down with this thought:
"But he knoweth the way that I take: when he hath tried me, I shall come
forth as gold."
II.
There is MEEKNESS TOWARDS OUR BRETHREN, towards "all men." Tit.
3:2. Meekness is especially conversant about the affection of anger: not wholly
to extirpate and eradicate from the soul the holy indignation of which the
Scriptures speak, for that were to quench a coal which sometimes there is
occasion for, even at God's altar, and to blunt the edge even of the spiritual
weapons with which we are to carry on our spiritual warfare; but its office
is to direct and govern this affection, that we may be angry and not sin.
Eph. 4:26.
Meekness,
in the school of the philosophers, is a virtue consisting in a mean between
the extremes of rash excessive anger on the one hand, and a defect of anger
on the other; a mean which Aristotle confesses it very hard exactly to gain.
Meekness,
in the school of Christ, is one of the fruits of the Spirit. Gal. 5:22, 23.
It is a grace wrought by the Holy Ghost both as a sanctifier and as a comforter
in the hearts of all true believers, teaching and enabling them at all times
to keep their passions under the conduct and government of religion and right
reason. I observe that it is wrought in the hearts of all true believers,
because, though there are some whose natural temper is unhappily sour and
harsh, yet wheresoever there is true grace, there is a disposition to strive
against, and strength in some measure to conquer such a disposition. And though
in this, as in other graces, an absolute sinless perfection cannot be expected
in this present state, yet we are to labor after it, and press towards it.
More
particularly, the work and office of meekness is to enable us prudently to
govern our own anger when at any time we are provoked, and patiently to bear
the anger of others, that it may not be a provocation to us. The former is
its office especially in superiors, the latter in inferiors, and both in equals.
1.
Meekness teaches us prudently to govern
our own anger whenever any thing occurs that is provoking. As it is the
work of temperance to moderate our natural appetites in things that are pleasing
to sense, so it is the work of meekness to moderate our natural passions against
those things that are displeasing to sense, and to guide and govern our resentments.
Anger in the soul is like mettle in a horse, good if it be well managed. Now
meekness is the bridle, as wisdom is the hand that gives law to it, puts it
into the right way, and keeps it in an even, steady, and regular pace; reducing
it when it turns aside, preserving it in a due decorum, and restraining it
and giving it check when at any time it grows headstrong and outrageous, and
threatens mischief to ourselves or others. It must thus be held in, like the
horse and mule, with bit and bridle, lest it break the hedge, run over those
that stand in its way, or throw the rider himself headlong. It is true of
anger, as we say of fire, that it is a good servant but a "bad master;"
it is good on the hearth, but bad in the hangings. Meekness keeps it in its
place, sets banks to this sea, and says, Hitherto thou shalt come, and no
further; here shall thy proud waves be stayed.
In
reference to our own anger, when at any time we meet with the excitements
of it, the work of meekness is to do these four things:
1.
To consider the circumstances of
that which we apprehend to be a provocation, so as at no time to express our
displeasure but upon due mature deliberation. The office of meekness is to
keep reason upon the throne in the soul as it ought to be; to preserve the
understanding clear and unclouded, the judgment untainted and unbiassed in
the midst of the greatest provocations, so as to be able to set every thing
in its true light, and to see it in its own color, and to determine accordingly;
as also to keep silence in the court, that the "still small voice"
in which the Lord is, as he was with Elijah at mount Horeb, may not be drowned
by the noise of the tumult of the passions. A meek man will never be angry
at a child, at a servant, at a friend, till he has first seriously weighed
the cause in just and even balances, while a steady and impartial hand holds
the scales, and a free and unprejudiced thought adjudges it necessary. It
is said of our Lord Jesus, John 11:33, he troubled himself; which denotes
it to be a considerate act, and what he saw reason for. Things go right in
the soul, when no resentments are admitted into the affections but what have
first undergone the scrutiny of the understanding, and thence received their
pass. That passion which comes not in by this door, but climbs up some other
way, the same is a thief and a robber, against which we should guard. In a
time of war—and such a time it is in every sanctified soul, in a constant
war between grace and corruption—due care must be taken to examine all travellers,
especially those that come armed: whence they came, whither they go, whom
they are for, and what they would have. Thus should it be in the well-governed,
well-disciplined soul. Let meekness stand sentinel; and upon the advance of
a provocation, let us examine who it is that we are about to be angry with,
and for what. What are the merits of the cause; wherein lay the offence; what
was the nature and tendency of it? What are likely to be the consequences
of our resentments; and what harm will it be if we stifle them, and let them
go no further? Such as these are the interrogatories which meekness would
put to the soul; and in answer to them it would abstract all which passion
is apt to suggest, and hear reason only as it becomes rational creatures to
do.
Three
great dictates of meekness we find put together in one scripture: "Be
swift to hear, slow to speak, slow to wrath;" which some observe to be
couched in three proper names of Ishmael's sons, Gen. 25:14; 1 Chr. 1:30—which
Bishop Prideaux, in the beginning of the wars, recommended to a gentleman
that had been his pupil, as the summary of his advice—Mishma, Dumah, Massa;
the signification of which is, hear,
keep silence, bear. Hear reason, keep passion silent, and then you will
not find it difficult to bear the provocation.
It
is said of the Holy One of Israel, when the Egyptians provoked him, he weighed
a path to his anger; so the margin reads it from the Hebrew, Psa. 78:50. Justice
first poised the cause, and then anger poured out the vials. Thus the Lord
came down to see the pride of the Babel-builders before he scattered them,
and to see the wickedness of Sodom before he overthrew it—though both were
obvious and barefaced—to teach us to consider before we are angry, and to
judge before we pass sentence, that herein we may be followers of God as dear
children, and be merciful, as our Father which is in heaven is merciful.
We
read of the "meekness of wisdom;" for where there is not wisdom,
that wisdom which is profitable to direct, that wisdom of the prudent which
is to understand his way, meekness will not long be preserved. It is our rashness
and inconsideration that betray us to all the mischiefs of an ungoverned passion,
on the neck of which the reins are laid which should be kept in the hand of
reason, and so we are hurried upon a thousand precipices. Nehemiah is a remarkable
instance of prudence presiding in just resentments: he owns, "I was very
angry when I heard their cry;" but that anger did not at all transgress
the laws of meekness, for it follows, "then I consulted with myself,"
or as the Hebrew has it, my heart consulted in me. Before he expressed his
displeasure he retired into his own bosom, took time for sober thought upon
the case, and then he rebuked the nobles in a very solid, rational discourse,
and the success was good. In every cause when passion demands immediate judgment,
meekness moves for further time, and will have the matter fairly argued, and
counsel heard on both sides.
When
Job had any quarrel with his servants, he was willing to admit a rational
debate of the matter, and to hear what they had to say for themselves; for
says he, "What shall I do when God riseth up?" And withal, "Did
not He that made me in the womb, make him?" When our hearts are at any
time hot within us, we should do well to put that question to ourselves which
God put to Cain, Gen. 4:6. Why am I wroth? Why am I angry at all? Why so soon
angry? Why so very angry? Why so far transported and dispossessed of myself
by my anger? What reason is there for all this? Do I well to be angry for
a gourd, that came up in a night and perished in a night? Jonah 4:9. Should
I be touched to the quick by such a sudden and transient provocation? Will
not my cooler thoughts correct these hasty resentments, and therefore were
it not better to check them now? Such are the reasonings of the meekness of
wisdom.
2.
The work of meekness is to calm the
spirit, so as that the inward peace may not be disturbed by any outward
provocation. No doubt a man may express his displeasure against the miscarriages
of another, as much as at any time there is occasion for, without suffering
his resentments to recoil upon himself, and throw his own soul into a fury.
What need is there for a man to tear himself—his soul, as it is in the Hebrew—in
his anger? Job 18:4. Cannot we charge home upon our enemy camp without the
wilful disordering of our own troops? Doubtless we may, if meekness have the
command; for that is a grace which preserves a man master of himself while
he contends to be master of another, and fortifies the heart against the assaults
of provocation that do us no great harm while they do not rob us of our peace,
nor disturb the rest of our souls. As patience in case of sorrow, so meekness
in case of anger keeps possession of the soul, as the expression is in Luke
21:19, that we be not dispossessed of that freehold. The drift of Christ's
farewell-sermon to his disciples we have in the first words of it, "Let
not your hearts be troubled." John 14:1. It is the duty and interest
of all good people, whatever happens, to keep trouble from their hearts, and
to have them even and sedate, though the eye, as Job expresses it, should
"continue" unavoidably "in the provocation" of this world.
"The wicked"—the turbulent and unquiet, as the world primarily signifies—"are
like the troubled sea when it cannot rest;" but that peace of God which
passeth all understanding, keeps the hearts and minds of all the meek of the
earth. Meekness preserves the mind from being ruffled and discomposed, and
the spirit from being unhinged by the vanities and vexations of this lower
world. It stills the noise of the sea, the noise of her waves, and the tumult
of the soul; it permits not the passions to crowd out in a disorderly manner,
like a confused, ungoverned rabble, but draws them out like the trained bands,
every one in his own order, as wisdom and grace give the word of command.
3.
Meekness will curb the tongue, and
"keep the mouth as with a bridle" when the heart is hot. Even when
there may be occasion for a keenness of expression, and we are called to rebuke
sharply—cuttingly, Titus 1:13—yet meekness forbids all fury and indecency
of language, and every thing that sounds like clamor and evil-speaking. The
meekness of Moses was not at hand when he spoke that unadvised word "rebels,"
for which he was shut out of Canaan, though rebels they were, and at that
time very provoking. Men in a passion are apt to give reviling language, to
call names, and those most senseless and ridiculous—to take the blessed name
of God in vain, and so profane it. It is a wretched way by which the children
of hell vent their passion at their beasts, their servants, any person, or
any thing that provokes them, to swear at them. Men in a passion are apt to
reveal secrets, to make rash vows and resolutions, which afterwards prove
a snare, and sometimes to slander and belie their brethren, and bring railing
accusations, and so do the devil's work; and to speak that "in their
haste" concerning others, Psalm 116:11, of which they afterwards see
cause to repent. How brutishly did Saul in his passion call his own son, the
heir-apparent to the crown, the "son of the perverse rebellious woman."
"Racca" and "thou fool" are specified by our Saviour as
breaches of the law of the sixth commandment; and the passion in the heart
is so far from excusing such opprobrious speeches—for which purpose it is
commonly alleged—that really it is that which gives them their malignity:
they are the smoke from that fire, the gall and wormwood springing from that
root of bitterness; and if for "every idle word that men speak,"
much more for such wicked words as these, must they give an account at the
day of judgment. And as it is a reflection upon God to kill, so it is to curse
men that are made after the image of God, though ever so much our inferiors;
that is, to speak ill of them, or to wish ill to them.
This
is the disease which meekness prevents, and is in the tongue a "law of
kindness." It is to the tongue as the helm is to the ship, Jas. 3:4,
not to silence it, but to guide it, to steer it wisely, especially when the
wind is high. If at any time we have conceived passion and thought evil, meekness
will lay the hand upon the mouth—as the wise man's advice is, Prov. 30:32—to
keep that evil thought from venting itself in any evil word reflecting upon
God or our brother. It will reason a disputed point without noise, give a
reproof without a reproach, convince a man of his folly without calling him
a fool, will teach superiors either to forbear threatening, Eph. 6:9, or,
as the margin reads it, to moderate it; and will look diligently lest any
root of bitterness, springing up, trouble us, and thereby we and many others
be defiled.
4.
Meekness will cool the heat of passion
quickly, and not suffer it to continue. As it keeps us from being soon
angry, so it teaches us when we are angry to be soon pacified. The anger of
a meek man is like fire struck out of steel—hard to be got out; and when it
is, soon gone. The wisdom that is from above, as it is "gentle,"
and so not apt to provoke, so it is "easy to be entreated" when
any provocation is given, and has the ear always open to the first proposals
and overtures of satisfaction, submission, and reconciliation; and thus the
anger is turned away. He that is of a meek spirit will be forward to forgive
injuries and affronts, and has some excuse or other ready wherewith to extenuate
and qualify the provocation, which an angry man, for the exasperating and
justifying of his own resentments, will industriously aggravate. It is but
to say, "There is no great harm done; or if there be, there was none
intended; and peradventure it was an oversight;" and so the offence,
being looked at through that end of the perspective which diminishes, is easily
passed by, and the distemper being taken in time, goes off quickly, the fire
is quenched before it gets head, and by a speedy interposal the plague is
stayed. While the world is so full of the sparks of provocation, and there
is so much tinder in the hearts of the best, no marvel if anger come
sometimes into the bosom of a wise man; but it rests only in the bosom of fools. Eccl. 7:9. Angry thoughts as other
vain thoughts may crowd into the heart upon a sudden surprise, but meekness
will not suffer them to lodge there, nor let the sun go down upon the wrath,
Eph. 4:26; for if it do, there is danger lest it rise bloody the next morning.
Anger concocted becomes malice; it is the wisdom of meekness, by proper applications,
to disperse the humor before it comes to a head. One would have thought, when
David so deeply resented Nabal's abuse, that nothing less than the blood of
Nabal and all his house could have quenched his rage; but it was done at a
cheaper rate; and he showed his meekness by yielding to the diversion that
Abigail's present and speech gave him, and that with satisfaction and thankfulness.
He was not only soon pacified, but blessed her, and blessed God for her that
pacified him. God does not contend for ever, neither is he always wroth; "his
anger endures but a moment." How unlike him are those whose sword devours
for ever, and whose anger burns like the coals of juniper! But the grace of
meekness, if it fail of keeping the peace of the soul from being broken, yet
fails not to recover it presently, and make up the breach; and upon the least
transport, brings help in time of need, restores the soul, puts it in frame
again, and no great harm is done. Such as these are the achievements of meekness
in governing our own anger.
2.
Meekness teaches and enables us patiently to bear the anger of others, which property of meekness we have especially
occasion for in reference to our superiors
and equals. Commonly that which
provokes anger is anger, as fire kindles fire; now meekness prevents that
violent collision which forces out these sparks, and softens at least one
side, and so puts a stop to a great deal of mischief; for it is the second
blow that makes the quarrel. Our first care should be to prevent the anger
of others by giving no offence to any, but becoming all things to all men,
every one studying to please his neighbor for good to edification, Rom. 15:2,
and endeavoring as much as lies in us to accommodate ourselves to the temper
of all with whom we have to do, and to make ourselves acceptable and agreeable
to them. How easy and comfortable should we make every relation and all our
intercourse if we were but better acquainted with this art of obliging. Naphtali's
tribe, that was famous for giving goodly words, Gen. 49:21, had the happiness
of being satisfied with favor, Deut. 33:23; for "every man shall kiss
his lips that giveth a right answer." In the conjugal relation it is
taken for granted that the care of the husband is to please his wife, and
the care of the wife is to please her husband, 1 Cor. 7:33, 34; and where
there is that mutual care, enjoyment cannot be wanting. Some people love to
be unkind, and take a pleasure in displeasing, and especially contrive to
provoke those they find passionate and easily provoked, that—as he that giveth
his neighbor drink, and putteth his bottle to him, Hab. 2:15, 16—they may
look upon his shame, to which, in his passion, he exposes himself; and so
they make a mock at sin, and become like the madman that casts firebrands,
arrows, and death, and says, "Am not I in sport?" But the law of
Christ forbids us to provoke one another, unless it be "to love and good
works;" and enjoins us to "bear one another's burdens, and so fulfil
the law of Christ."
But
because they must rise betimes who will please everybody, and carry their
cup even indeed who will give no offence, our next care must be so to behave
ourselves when others are angry, that we may not make bad worse. And this
is one principal thing in which the younger must submit themselves to the
elder; nay, in which all of us must be "subject one to another,"
as our rule is in 1 Pet. 5:5. And here meekness is of use, either to enjoin
silence or indite a soft answer.
1.
To enjoin silence. It is prescribed
to servants to please their masters well in all things, "not answering
again," for that must needs be displeasing: better say nothing than say
that which is provoking. When our hearts are hot within us, it is good for
us to keep silence, and hold our peace: so David did; and when he did speak,
it was in prayer to God, and not in reply to the wicked that were before him.
If the heart be angry, angry words will inflame it the more, as wheels are
heated by a rapid motion. One reflection and repartee begets another, and
the beginning of the debate is like the letting forth of water, which is with
difficulty stopped when the least breach is made in the bank; and therefore
meekness says, "By all means keep silence, and leave it off before it
be meddled with." When a fire is begun, it is good, if possible, to smother
it, and so prevent its spreading. Let us deal wisely, and stifle it in the
birth, lest afterwards it prove too strong to be dealt with. Anger in the
heart is like the books stowed in cellars in the conflagration of London,
which, though they were extremely heated, never took fire till they took air
many days after, which giving vent to the heat, put them into a flame. When
the spirits are in a ferment, though it may be some present pain to check
and suppress them, and the headstrong passions hardly admit the bridle, yet
afterwards it will be no grief of heart to us.
Those
who find themselves wronged and aggrieved, think they may have leave to speak;
but it is better to be silent than to speak amiss, and make work for repentance.
At such a time he that holds his tongue holds his peace; and if we soberly
reflect, we shall find we have been often
the worse for our speaking, but seldom the worse for our silence. This
must be especially remembered and observed by as many as are under the yoke,
who will certainly have most comfort in meekness and patience and silent submission,
not only to the good and gentle, but also to the froward. It is good in such
cases to remember our place, and if the spirit of a ruler rise up against
us, not to leave it, that is, not to do any thing unbecoming; for yielding
pacifieth great offences. Eccl. 10:4. We have a common proverb that teaches
us this: "When thou art the hammer, knock thy fill; but when thou art
the anvil, lie thou still;" for it is the posture thou art cut out for,
and which best becomes thee.
If
others be angry with us without cause, and we have ever so much reason on
our side, yet oftentimes it is best to adjourn our own vindication, though
we think it necessary, till the passion be over; for there is nothing said
or done in passion, but it may be better said and better done afterwards.
When we are calm, we shall be likely to say it and do it in a better manner;
and when our brother is calm, we shall be likely to say it and do it to a
better purpose. A needful truth spoken in anger may do more
hurt than good, and offend rather than satisfy. The prophet himself forbore
even a message from God when he saw Amaziah in a passion. Sometimes it may
be advisable to get some one else to say that for us which is to be said,
rather than say it ourselves. However, we have a righteous God, to whom, if
in a meek silence we suffer ourselves to be injured, we may commit our cause,
and having his promise that he will "bring forth our righteousness as
the light, and our judgment as the noonday," we had better leave it in
his hands than undertake to manage it ourselves, lest that which we call clearing
ourselves, God should call quarrelling with our brethren. David was greatly
provoked by those that sought his hurt, and spoke mischievous things against
him; and yet says he, "I, as a deaf man, heard not; I was as a dumb man,
that openeth not his mouth." And why so? It was not because he had nothing
to say, or knew not how to say it, but because "in thee, O Lord, do I
hope: thou wilt hear, O Lord my God." If God hear, what need have I to
hear? His concerning himself in the matter supersedes ours, and he is not
only engaged in justice to own every righteous cause that is injured, but
he is further engaged in honor to appear for those who, in obedience to the
law of meekness, commit their cause to him. If there be any vindication or
avenging necessary—which infinite Wisdom is the best judge of—he can do it
better than we can; therefore "give place unto wrath," that is,
to the judgment of God, which is according to truth and equity; make room
for him to take the seat, and do not you step in before him. It is fit that
our wrath should stand by to give way to his, for the wrath of man engages
not the righteousness of God for him. Even just appeals made to him, if they
be made in passion, are not admitted into the court of heaven, being not duly
presented; that one thing, error, is sufficient to overrule them. Let not
therefore those that do well and suffer for it, spoil their own vindication
by mistiming and mismanaging it; but tread in the steps of the Lord Jesus,
who, when he was reviled, reviled not again; when he suffered, he threatened
not; but was as a lamb dumb before the shearers, and so committed himself
to Him that judges righteously. It is indeed a principal part of self-denial
to be silent when we have enough to say, and provocation to say it; but if
we do thus control our tongues out of a pure regard to peace and love, it
will turn to a good account, and will be an evidence for us that we are Christ's
disciples, having learned to deny ourselves. It is better by silence to yield
to our brother who is, or has been, or may be our friend, than by angry speaking
to yield to the devil, who has been, and is, and ever will be our sworn enemy.
2.
To indite a soft answer. This Solomon
commends as a proper expedient to turn away wrath, while grievous words do
but stir up anger. When any speak angrily to us, we must pause a while and
study an answer, which, both for the matter and manner of it, may be mild
and gentle. This brings water, while peevishness and provocation would but
bring oil to the flame. Thus is death and life in the power of the tongue;
it is either healing or killing, an antidote or a poison, according as it
is used. When the waves of the sea beat on a rock, they batter and make a
noise, but a soft sand receives them silently, and returns them without damage.
A soft tongue is a wonderful specific, and has a very strange virtue in it.
Solomon says, "It breaks the bone," that is, it qualifies those
that were provoked, and makes them pliable; it "heaps coals of fire upon
the head" of an enemy, not to burn him, but to melt him. "Hard words," we say, "break no bones;"
but it seems soft ones do, and yet do no harm, as they calm an angry spirit
and prevent its progress. A stone that falls on a wool-pack rests there, and
rebounds not to do any further mischief; such is a meek answer to an angry
question.
The
good effects of a soft answer, and the ill consequences of a peevish one,
are observable in the stories of Gideon and Jephthah: both of them, in the
day of their triumphs over the enemies of Israel, were quarrelled with by
the Ephraimites, when the danger was past and the victory won, because they
had not been called upon to engage in the battle. Gideon pacified them with
a soft answer: "What have I done now in comparison of you?" magnifying
their achievements and lessening his own, speaking honorably of them and meanly
of himself: "Is not the gleaning of the grapes of Ephraim better than
the vintage of Abiezer?" In which reply it is hard to say whether there
was more of wit or wisdom; and the effect was very good: the Ephraimites were
pleased, their anger turned away, a civil war prevented, and nobody could
think the worse of Gideon for his mildness and self-denial. On the contrary,
he won more true honor by his victory over his own passion, than he did by
his victory over all the host of Midian; for he that hath rule over his own
spirit is better than the mighty. The angel of the Lord has pronounced him
a "mighty man of valor;" and this his tame submission did not at
all derogate from that part of his character. But Jephthah, who by many instances
appears to be a man of a rough and hasty spirit, though enrolled among the
eminent believers, Heb. 11:32—for all good people are not alike happy in their
temper—when the Ephraimites in like manner quarrel with him, rallies them,
upbraids them with their cowardice, boasts of his own courage, and challenges
them to make good their cause. Judg. 12:2. They retort a scurrilous reflection
upon Jephthah's country, as it is usual with passion to taunt and jeer: "Ye
Gileadites are fugitives." From words they go to blows, and so great
a matter does this little fire kindle, that there goes no less to quench the
flame than the blood of two and forty thousand Ephraimites. All which had
been happily prevented, if Jephthah had had but half as much meekness in his
heart as he had reason on his side.
A
soft answer is the dictate and dialect of that wisdom which is from above,
which is peaceable, gentle, and easy to be entreated; and to recommend it
to us, we have the pattern of good men, as that of Jacob's conduct to Esau.
Though none is so hard to be won as a brother offended, yet, as he had prevailed
with God by faith and prayer, so he prevailed with his brother by meekness
and humility. We have also the pattern of angels, who, even when a rebuke
was needful, durst not turn it into a railing accusation, durst not give any
reviling language, not to the devil himself, but referred the matter
to God: "The Lord rebuke thee;" as that passage in Jude 9 is commonly
understood. Nay, we have the pattern of a good God, who, though he could plead
against us with his great power, yet gives soft answers: witness his dealing
with Cain when he was wroth and his countenance fallen, reasoning the case
with him: "Why art thou wroth? If thou doest well, shalt not thou be
accepted?" With Jonah likewise when he was so discontented: "Doest
thou well to be angry?" This is represented, in the parable of the prodigal
son, by the conduct of the father towards the elder brother, who was so angry
that he would not come in. The father did not say, "Let him stay out
then;" but he came himself and entreated him, when he might have interposed
his authority and commanded him, saying, "Son, thou art ever with me."
When a passionate contest is begun, there is a plague broke out: the meek
man, like Aaron, takes his censer with the incense of a soft answer, steps
in seasonably, and stays it.
This
soft answer, in case we have committed a fault, though perhaps not culpable
to the degree that we are charged with, must be penitent, humble, and submissive;
and we must be ready to acknowledge our error, and not stand in it, or insist
upon our own vindication; but rather aggravate than excuse it, rather condemn
than justify ourselves. It will be a good evidence of our repentance towards
God, to humble ourselves to our brethren whom we have offended, as it will
be also a good evidence of our being forgiven of God, if we be ready to forgive
those that have offended us; and such yielding pacifies great offences. Meekness
teaches us, as often as we trespass against our brother, to "turn again
and say, I repent." An acknowledgment, in case of a wilful affront, is
perhaps as necessary to pardon, as, we commonly say, restitution is in case
of wrong.
So
much for the opening of the nature of meekness, which yet will receive further
light from considering more particularly what is implied in—
QUIETNESS OF SPIRIT.
Quietness
is the evenness, the composure and the rest of the soul, which speaks both
the nature and the excellency of the grace of meekness. The greatest comfort
and happiness of man is sometimes set forth by quietness. That peace of conscience
which Christ has left for a legacy to his disciples, that present sabbatism
of the soul which is an earnest of the rest that remains for the people of
God, is called "quietness and assurance for ever," and is promised
as the effect of righteousness. So graciously has God been pleased to intwine
interests with us, as to enjoin the same thing as a duty which he proposes
and promises as a privilege. Justly may we say that we serve a good Master,
whose "yoke is easy:" it is not only easy, but sweet and gracious,
so the word signifies; not only tolerable, but amiable and acceptable. Wisdom's
ways are not only pleasant, but pleasantness itself, and all her paths are
peace. It is the character of the Lord's people, both in respect to holiness
and happiness, that, however they be branded as the troublers of Israel, they
are "the quiet in the land." If every saint be made a spiritual
prince, Rev. 1:6, having a dignity above others and a dominion over himself,
surely he is like Seraiah, "a quiet prince." It is a reign with
Christ, the transcendent Solomon, under the influence of whose golden sceptre
there is "abundance of peace as long as the moon endures," yea,
and longer, for "of the increase of his government and peace there shall
be no end." Quietness is recommended as a grace which we should be endued
with, and a duty which we should practise. In the midst of all the affronts
and injuries that are or can be offered us, we must keep our spirits sedate
and undisturbed, and evidence by a calm and even and regular behavior that
they are so. This is quietness. Our Saviour has pronounced the blessing of
adoption upon the peacemakers, Matt. 5:9; those that are for peace, as David
professes himself to be, in opposition to those that delight in war. Psalm
120:7. Now, if charity be for peace-making, surely this "charity begins
at home," and is for making peace there in the first place. Peace in
our own souls is some conformity to the example of the God of peace, who,
though he does not always give peace on this earth, yet evermore "makes
peace in his own high places." This some think is the primary intention
of that peace-making on which Christ commands the blessing: it is to have
strong and hearty affections to peace, to be peaceably-minded. In a word,
quietness of spirit is the soul's stillness and silence from intending provocation
to any, or resenting provocation from any with whom we have to do.
The
word has something in it of metaphor, which admirably illustrates the grace
of meekness.
1.
We must be quiet as the air is quiet
from winds. Disorderly passions are like stormy winds in the soul, they
toss and hurry it, and often strand or overset it; they move it "as the
trees of the wood are moved with the wind;" it is the prophet's comparison,
and is an apt emblem of a man in passion. Now meekness restrains these winds,
says to them, Peace, be still, and so preserves a calm in the soul, and makes
it conformable to Him who has the winds in his hands, and is herein to be
praised that even the stormy winds fulfil his word. A brisk gale is often
useful, especially to the ship of desire, as the Hebrew phrase is in Job 9:26;
so there should be in the soul such a warmth and vigor as will help to speed
us to the desired harbor. It is not well to lie wind-bound in dulness and
indifference; but tempests are perilous, yea, though the wind be in the right
point. So are strong passions, even in good men; they both hinder the voyage
and hazard the ship. Such a quickness as consists with quietness is what we
should all labor after, and meekness will contribute very much towards it;
it will silence the noise, control the force, moderate the impetus, and correct
undue and disorderly transports. What manner
of grace is this, that even the winds and the sea obey it! If we will
but use the authority God has given us over our own hearts, we may keep the
winds of passion under the command of religion and reason; and then the soul
is quiet, the sun shines, all is pleasant, serene, and smiling, and the man
sleeps sweetly and safely on the lee-side. We make our voyage among rocks
and quicksands, but if the weather be calm, we can the better steer so as
to avoid them, and by a due care and temper strike the mean between extremes;
whereas he that suffers these winds of passion to get head, and spreads a
large sail before them, while he shuns one rock, splits upon another, and
is in danger of being drowned in destruction and perdition by many foolish
and hurtful lusts, especially those whence wars and fightings come.
2.
We must be quiet as the sea is quiet
from waves. The wicked, whose sin and punishment both lie in the unruliness
of their own souls, and the violence and disorder of their own passions, which perhaps will not be the least of their eternal
torments, are compared to "the troubled sea, when it cannot rest, whose
waters cast up mire and dirt;" that is, they are uneasy to themselves
and to all about them, "raging waves of the sea, foaming out their own
shame;" their hard speeches which they speak against God and dignities
and things which they know not, their great swelling words and mockings, Jude
13, 18, these are the shame they foam out. Now meekness is a grace of the
Spirit, that moves upon the face of the waters and quiets them, smooths the
ruffled sea and stills the noise of it; it casts forth none of the mire and
dirt of passion. The waves mount not up to heaven in proud and vainglorious
boasting; they go not down to the depths to scrape up vile and scurrilous
language: there is no reeling to and fro, as men overcome with drink or with
their own passion; there is none of that transport which brings them to their
wits' end; but "they are glad because they are quiet; so he bringeth
them to their desired haven." This calmness and evenness of spirit makes
our passage over the sea of this world safe and pleasant, quick and speedy
towards the desired harbor, and is amiable and exemplary in the eyes of others.
3.
We must be quiet as the land is quiet
from war. It was the observable felicity of Asa's reign, that "in
his days the land was quiet." In the preceding reigns there was no peace
to him that went out, or to him that came in; but now the rumors and alarms
of war were stilled, and the people delivered from the noise of archers at
the place of drawing waters, as when the land had rest in Deborah's time.
Such a quietness there should be in the soul, and such a quietness there will
be where meekness sways the sceptre. A soul inflamed with wrath and passion
upon all occasions, is like a kingdom embroiled
in war, in a civil war, subject to continual frights and losses and perils;
deaths and terrors in their most horrid shapes walk triumphantly, sleep is
disturbed, families broken, friends suspected, enemies feared, laws silenced,
commerce ruined, business neglected, cities wasted: such heaps upon heaps
does ungoverned anger lay, when it is let loose in the soul. But meekness
makes these wars to cease, breaks the bow, cuts the spear, sheathes the sword,
and in the midst of a contentious world preserves the soul from being the
seat of war, and makes peace in her borders. The rest of the soul is not disturbed,
its comforts not plundered, its government not disordered; the laws of religion
and reason rule, and not the sword; neither its communion with God nor with
the saints interrupted; no breaking in of temptation, no going out of corruption,
no complaining in the streets; no occasion given, no occasion taken, to complain.
Happy is the soul that is in such a case. The words of such wise men are heard
in quiet, more than the cry of him that ruleth among fools, and this "wisdom
is better than weapons of war." This is the quietness we should every
one of us labor after; and it is what we might attain to, if we would but
more support and exercise the authority of our graces, and guide and control
the power of our passions.
4.
We must be quiet as the child is quiet
after weaning. It is the Psalmist's comparison: "I have behaved,"
or rather, I have composed, "and quieted myself as a child that is weaned
of his mother; my soul is even as a weaned child." A child, while it
is in the weaning, perhaps is a little cross and froward and troublesome for
a time; but when it is perfectly weaned, how quickly does it accommodate itself
to its new way of feeding. Thus a quiet soul, if provoked by the denial or
loss of some earthly comfort or delight, quiets itself, and does not fret
at it, nor perplex itself with anxious cares how to live without it, but composes
itself to make the best of that which is. And this holy indifference to the
delights of sense is, like the weaning of a child, a good step taken towards
the perfect man, "the measure of the stature of the fulness of Christ."
A child newly weaned is free from all the uneasiness and disquietude of care
and fear and anger and revenge: how undisturbed are its sleeps, and even in its dreams it looks pleasant and smiling. How easy its
days; how quiet its nights. If
put into a little pet now and then, how soon it is over, the provocation forgiven,
the sense of it forgotten, and both buried in an innocent kiss. Thus, if ever
we would enter into the kingdom of heaven,
we must be converted from pride, envy, ambition, and strife for precedency,
and must become like little children. So our Saviour has told us, who, even
after his resurrection, is called "the holy child Jesus." And even
when we have put away other childish things, yet still "in malice"
we must be children. And as for the quarrels of others, a meek and quiet Christian
endeavors to be as disinterested and as little engaged as a weaned child in
the mother's arms, that is not capable of such angry resentments.
This
is that meekness and quietness of spirit which is recommended to us: such
a command and composure of the soul that it be not unhinged by any provocation
whatsoever, but all its powers and faculties preserved in due temper for the
just discharge of their respective offices. In a word, put off all wrath and
anger and malice, those corrupted limbs of the old man; pluck up and cast
away those roots of bitterness, and stand upon a constant guard against all
the exorbitances of your own passion: then you will soon know, to your comfort,
better than I can tell you, what it is to be of a meek and quiet spirit.
THE EXCELLENCY OF MEEKNESS
The
very opening of this cause, one would think, were enough to carry it; and
the explaining of the nature of meekness and quietness should suffice to recommend
it to us. Such an amiable sweetness does there appear in it upon the very
first view, that if we look upon its beauty, we cannot but be enamoured with
it. But because of the opposition of our corrupt hearts to this, as well as
the other graces of the Holy Spirit, I shall endeavor more particularly to
show the excellency of it, that we may be brought, if possible, to be in love
with it, and to submit our souls to its charming power.
It
is said, that a man of understanding is of an excellent spirit. Prov. 17:27.
Tremellius translates it, he is of a cool spirit; put them together and they
teach us that a cool spirit is an excellent spirit, and that he is a man of
understanding who is governed by such a spirit. The Scriptures tell us—what
need we more?—That it is in the sight
of God of great price, and we may be sure that is precious indeed which
is so in God's sight: that is good, very good, which he pronounces so; for
his judgment is according to truth, and sooner or later he will bring all
the world to be of his mind; for as he has decided it, so shall our doom be,
and, he will be "justified when he speaketh, and clear when he judgeth."
The
excellency of a meek and quiet spirit
will appear, if we consider the credit
of it, and the comfort of it—the
present profit there is by it, and the
preparedness there is in it for future blessings.
I.
Consider how CREDITABLE a meek and quiet spirit is. Credit or reputation all
desire, though few consider aright what it is, or what is the right way of
obtaining it; and particularly it is little believed what a great deal of
true honor there is in the grace of meekness, and what a sure and ready way
mild and quiet souls take to gain the approval of their Master, and of all
their fellow-servants who love him and are like him.
1.
There is in it the credit of a victory.
What a great figure do the names of high and
mighty conquerors make in the records of fame! How are their conduct, their
valor and success cried up and celebrated! But if we will believe the word
of truth, and pass a judgment upon things according to it, "he that is
slow to anger, is better than the mighty; and he that ruleth his spirit, than
he that taketh a city." Behold, a greater than Alexander or Caesar is
here; the former of whom, some think, lost more true honor by yielding to
his own ungoverned anger, than he got by all his conquests. No triumphant
chariot so easy, so safe, so truly glorious, as that in which the meek and
quiet soul rides over all the provocations of an injurious world with a gracious
unconcernedness, no train so splendid, so noble, as that train of comforts
and graces which attend this chariot. The conquest of an unruly passion is
more honorable than that of an unruly people, for it requires more true courage.
It is easier to kill an enemy without, which may be done at a blow, than to
chain up and govern an enemy within, which requires a constant, even steady
hand, and a long and regular management. It was more to the honor of David
to yield himself conquered by Abigail's persuasions, than to have made himself
a conqueror over Nabal and all his house. A rational victory must needs be
allowed more honorable to a rational creature than a brutal one. This is a
cheap, safe, and unbloody conquest, that does nobody any harm; no lives, no
treasures are sacrificed to it; the glory of these triumphs are not stained,
as others generally are, with funerals. Every battle of the warrior, says
the prophet, "is with confused noise, and garments rolled in blood;"
but this victory shall be obtained by the Spirit of the Lord of hosts. Nay,
in meek and quiet suffering we are "more than conquerors," through
Christ that loved us: conquerors with little loss, we lose nothing but the
gratifying of a base lust; conquerors with great gain, the spoils we divide
are very rich—the favor of God, the comforts of the Spirit, the foretastes
of everlasting pleasures; these are more glorious and excellent than the mountains
of prey. We are more than conquerors; that is, triumphers: we live a life
of victory; every day is a day of triumph to the meek and quiet soul.
Meekness is a victory over ourselves and the rebellious
lusts in our own bosoms; it is the quieting of intestine broils, the stilling
of an insurrection at home, which is often harder than to resist a foreign
invasion. It is an effectual victory over those that injure us, and make themselves
enemies to us, and is often a means of winning their hearts. The law of meekness
is, If thine enemy hunger, feed him; if he thirst, not only give him drink—which
is an act of charity—but drink to him, in token of friendship and true love
and reconciliation; and in so doing thou shalt "heap coals of fire upon
his head," not to consume him, but to melt and soften him, that he may
be cast into a new mould; and thus, while the angry and revengeful man, that
will bear down all before him with a high hand, is overcome of evil, the patient
and forgiving overcome evil with good; and forasmuch as their "ways please
the Lord, he makes even their enemies to be at peace with them." Nay,
meekness is a victory over Satan, the greatest enemy of all;
and what conquest can be more
honorable than this? It is written for caution to us all, and it reflects
honor on those who through grace overcome, that "we wrestle not against
flesh and blood, but against principalities and powers, and the rulers of
the darkness of this world." The magnifying of the adversary, magnifies
the victory over him: such as these are the meek man's vanquished enemies;
the spoils of these are the trophies of his victory. It is the design of the
devil, that great deceiver and destroyer of souls, that is baffled; it is
his attempt that is defeated, his assault that is repulsed, by our meekness
and quietness. Our Lord Jesus was more admired for controlling and commanding
the unclean spirits, than for any other cures which he wrought. Unruly passions
are unclean spirits, legions of which some souls are possessed with, and desperate,
outrageous work they make; the soul
becomes like that miserable creature that cried and cut himself, Mark 5:5;
or that, who was so often cast into the fire, and into the waters. Mark 9:22.
The meek and quiet soul is, through grace, a conqueror over these enemies;
their fiery darts are quenched by the shield of faith; Satan is in some measure
trodden under his feet; and the victory will be complete shortly, when "he
that overcometh" shall sit down with Christ upon his throne, even as
he overcame, and is set down with the Father upon his throne, where he still
appears in the emblem of his meekness, "a Lamb as it had been slain."
And upon Mount Zion, at the head of his heavenly hosts, he appears also as
a Lamb. Rev. 14:1. Such is the honor meekness has in those higher regions.
2.
There is in it the credit of beauty.
The beauty of a thing consists in the symmetry, harmony, and agreeableness
of all the parts: now what is meekness but the soul's agreement with itself?
It is the joint concurrence of all the affections to the universal peace and
quiet of the soul, every one regularly acting in its own place and order,
and so contributing to the common good. Next to the beauty of holiness, which
is the soul's agreement with God, is the beauty of meekness, which is the
soul's agreement with itself. "Behold how good and how pleasant a thing
it is" for the powers of the soul thus to "dwell together in unity;"
the reason knowing how to rule, and the affections at the same time knowing
how to obey. Exorbitant passion is a discord in the soul; it is like a tumor
in the face which spoils the beauty of it: meekness scatters the humor, binds
down the swelling, and so prevents the deformity and preserves the beauty.
This is one instance of the comeliness of grace, "through my comeliness,"
says God to Israel, "which I had put upon thee." It puts a charming
loveliness and amiableness upon the soul, which renders it acceptable to all
who know what true worth and beauty is. He that in righteousness and peace
and joy in the Holy Ghost, that is, in Christian meekness and quietness of
spirit, "serveth Christ, is acceptable to God and approved of men."
And to whom else can we wish to recommend ourselves?
Solomon,
a very competent judge of beauty, has determined that it is "a man's
wisdom" that "makes his face to shine;" and doubtless the meekness
of wisdom contributes as much as any one branch of it to this lustre. We read
in Scripture of three whose faces shone remarkably, and they were all eminent
for meekness. The face of Moses shone, and he was the meekest of all the men
on earth. The face of Stephen shone, and he it was who, in the midst of a
shower of stones, so meekly submitted, and prayed for his persecutors. The
face of our Lord Jesus shone in his transfiguration, and he was the great
pattern of meekness. It is a sweet and pleasing air which this grace puts
upon the countenance, while it keeps the soul in tune, and frees it from those
jarring discords which are the certain effect of an ungoverned passion.
3.
There is in it the credit of an ornament.
The apostle speaks of it as "an adorning" much more excellent
and valuable than gold, pearls, or the most costly array. It is an adorning
to the soul, the principal, the immortal part of the man. That outward adorning
does but deck and beautify the body, which at the best is but a sister to
the worms, and will ere long be a feast for them; but this is the ornament
of the soul, by which we are allied to the invisible world: it is an adorning
that recommends us to God, which is in his sight "of great price."
Ornaments go by estimation: now we may be sure the judgment of God is right
and unerring. Every thing is indeed as it is with God: those are righteous
indeed, that are righteous before God; and that is an ornament indeed, which
he calls and counts so. It is an ornament of God's own making. Is the soul
thus decked? It is he that has decked it. By his Spirit he hath garnished
the heavens, and by the same Spirit has he garnished the meek and quiet soul.
It is an ornament of his accepting; it must needs be so, if it be of his own
working; for to him who has this ornament, more adorning shall be given. He
has promised that he will "beautify the meek with salvation;" and
if the garments of salvation will not beautify, what will? The robes of glory
will be the everlasting ornaments of meek and quiet spirits. This meekness
is an ornament that, like the Israelites' clothes in the wilderness, never
waxes old, nor will ever go out of fashion while right reason and religion
have place in the world: all the wise and good will reckon those best dressed
that put on the Lord Jesus Christ, and walk with him in the white of meekness
and innocency. Solomon in all his glory was not arrayed like one of these
lilies of the vallies, though lilies among thorns.
The
same ornament which is recommended to wives, is by the same apostle recommended
to us all. "Yea, all of you be subject one to another:" that explains
what meekness is; it is that mutual
yielding which we owe one to another, for edification and in the fear
of God. This seems to be a hard saying; how shall we digest it? an impracticable
duty; how shall we conquer it? Why, it follows, "Be clothed
with humility." Which implies, 1. the fixedness of this grace: we must gird it fast to us, and not leave
it to hang loose, so as to be snatched away by every temptation: watchfulness
and resolution in the strength of Christ must tie the knot upon our graces,
and make them as the girdle that cleaves to a man's loins. 2. The comeliness and ornament of it; put it on
as a knot of ribbons, as an ornament to the soul: such is the meekness of
wisdom; it gives to the head an ornament of grace, and, which is more, a crown
of glory. Prov. 1:9; 6:9.
4.
There is in it the credit of true courage.
Meekness is commonly despised by the grandees of the age as cowardice and
meanness, and the evidence of a little soul, and is posted accordingly; while
the most furious and angry revenge is celebrated and applauded under the pompous
names of valor, honor, and greatness of spirit. This arises from a mistaken
notion of courage, the true nature whereof is thus stated by a very ingenious
pen: "It is a resolution never to decline any evil of pain, when the
choosing of it, and the exposing of ourselves to it, is the only remedy against
a greater evil." And therefore he that accepts a challenge, and so runs
himself upon the evil of sin, which is the greater evil, only for fear of
shame and reproach, which is the less evil, is the coward; while he that refuses
the challenge, and so exposes himself to reproach for fear of sin,
[2]
he is the valiant man. True courage is such a presence
of mind as enables a man rather to suffer than to sin; to choose affliction
rather than iniquity; to pass by an affront though he lose by it, and be hissed
as a fool and a coward, rather than engage in a sinful quarrel. He that can
deny the brutal lust of anger and revenge, rather than violate the royal law
of love and charity, however contrary the sentiments of the world may be,
is truly resolute and courageous; the Lord is with thee, thou mighty man of
valor. Fretting and vexing is the fruit of the weakness of women and children,
but much below the strength of a man, especially of the new man that is born
from above. When our Lord Jesus is described in his majesty, riding prosperously,
the glory in which he appears is "truth and meekness and righteousness."
The courage of those who overcome this great red dragon of wrath and revenge
by meek and patient suffering, and by not loving "their lives unto the
death," will turn to the best and most honorable account on the other
side the grave, and will be crowned with glory and honor and immortality,
when those that caused their terror in the land of the living fall ingloriously,
and bear their shame with them that go down to the pit. Ezek. 32:24.
It
has the credit of a conformity to the
best patterns. The resemblance of those that are confessedly excellent
and glorious, has in it an excellence and glory. To be meek is to be like
the greatest saints, the elders that obtained a good report, and were of renown
in their generation. It is to be like the angels, whose meekness in their
converse with, and ministration to the saints, is very observable in the Scriptures;
nay, it is to be like the great God himself, whose goodness is his glory,
who is "slow to anger," and in whom "fury is not." We
are then followers of God, as dear children, when we "walk in love,"
and are kind one to another, tender hearted, forgiving one another. The more
quiet and sedate we are, the more like we are to that God who, though he be
nearly concerned in all the affairs of this lower world, is far from being
moved by its convulsions and revolutions; but, as he was from eternity, so
he is, and will be to eternity, infinitely happy in the enjoyment of himself.
It is spoken to his praise and glory, The Lord sits upon the floods, even
when the floods have lifted up their voices, have lifted up their waves. Such
is the rest of the eternal Mind, that he sits as firm and undisturbed upon
the movable flood as upon the immovable rock, the same yesterday, to-day,
and for ever; and the meek and quiet soul that preserves its peace and evenness
against all the ruffling insults of passion and provocation, does thereby
somewhat participate of a divine nature. 2 Pet. 1:4.
Let
the true honor that attends this grace of meekness recommend it to us: it
is one of those things that are honest and pure and lovely and of good report;
a virtue that has a praise attending it—a praise not perhaps of men, but of
God. It is the certain way to get and keep, if not a great name, yet a good
name; such as is better than precious ointment. Though there be those that
trample upon the meek of the earth, and look upon them as Michal upon David,
despising them in their hearts; yet if this is to be vile, let us be yet more
vile and base in our own might, and we shall find, as David argues, that there
are those of whom we shall be "had in honor;" for the word of Christ
shall not fall to the ground, that they "who humble themselves shall
be exalted."
II.
Consider how COMFORTABLE a meek and quiet spirit is. What is true comfort
and pleasure but a quietness in our own bosom? Those are most easy to themselves
who are so to all about them; while they that are a burden and a terror to
others, will not be much otherwise to themselves. He that would lead a quiet,
must lead "a peaceable life." The surest way to find rest to our
souls is to "learn of Him who is meek and lowly in heart." Let but
our moderation be known unto all men, and "the peace of God, which passeth
all understanding, will keep our hearts and minds." Quietness is the
thing which even the busy, noisy part of the world pretend to desire and pursue:
they will be quiet—this is their
claim—yea, that they will, or they will know why; they will not endure the
least disturbance of their quietness. But verily they go a mad way to work
in pursuit of quietness; greatly to disquiet themselves inwardly, and put
their souls into a continual tumult, only to prevent or remedy some small
outward disquietude from others. But he that is meek finds a sweeter, safer
quietness, and much greater comfort than that which they in vain pursue. "Great
peace have they" that love this law of love, for "nothing shall
offend them." Whatever offence is intended, it is not so interpreted,
and by that means peace is preserved. If there be a heaven anywhere upon earth,
it is in the meek and quiet soul that acts and breathes above that lower region
which is infested with storms and tempests, the harmony of whose faculties
is like the famed "music of the spheres"—a perpetual melody. "Mercy
and truth are met together; righteousness and peace have kissed each other."
A
meek and quiet Christian must needs live very comfortably, for he enjoys himself, he enjoys his friends, he enjoys his God, and he puts it out of the reach of his enemies to disturb him in these enjoyments.
1.
He enjoys himself. Meekness is very
nearly allied to that "patience" which our Lord Jesus prescribes
to us as necessary to the keeping possession of our own souls. How calm are
the thoughts, how serene are the affections, how rational the prospects, and
how even and composed are all the resolves of the meek and quiet soul! How
free from the pains and tortures of an angry man, who is disseized and dispossessed
even of himself, and while he toils and vexes to make other things his own,
makes his own soul not so: his reason is in a mist; confounded and bewildered,
it cannot argue, infer, or foresee with any certainty. His affections are
on the full speed, hurried on with an impetus which is as uneasy as it is
hazardous. Who is that "good man who is satisfied from himself?"
Who but the quiet man that needs not go abroad for satisfaction, but having
Christ dwelling in his heart by faith, has in him that peace which the world
can neither give nor take away. While those that are fretful and passionate
rise up early and sit up late, and eat the bread of sorrow in pursuit of revengeful
projects, the God of peace gives to "his beloved sleep." The sleep
of the meek is quiet and sweet and undisturbed; those that by innocency and
mildness are the sheep of Christ, shall be made to "lie down in green
pastures." That which would break an angry man's heart will not break
a meek man's sleep. It is promised that "the meek shall eat and be satisfied."
He has what sweetness is to be had in his common comforts; while the angry
man either cannot eat, his stomach is too full and too high, as Ahab, 1 Kings
21:4, or eats and is not satisfied, unless he can be revenged, as Haman: "All
this avails me nothing," though it was a banquet of wine with the king
and queen, "as long as Mordecai is unhanged."
It
is spoken of as the happiness of the meek, that they "delight themselves
in the abundance of peace;" others may delight themselves in the abundance
of wealth, a poor delight, that is interwoven with so much trouble and disquietude;
but the meek, though they have but a little wealth, have peace, abundance
of peace, peace like a river, and this such as they have a heart to enjoy.
They have light within: as Œcolampadius said, Their souls are a Goshen in
the midst of the Egypt of this world; they have a light in their dwelling
when clouds and darkness are round about them: this is the joy with which
a stranger doth not intermeddle. We may certainly have—and we should do well
to consider it—less inward disturbance, and more true ease and satisfaction,
in forgiving twenty injuries than in avenging one. No doubt Abigail intended
more than she expressed, when, to persuade David to pass by the affront which
Nabal had given him, she prudently suggested that hereafter "this shall
be no grief unto thee, nor offence of heart"—not only so, but it would
be very sweet and easy and comfortable in the reflection. Such a rejoicing
is it, especially in a suffering day, to have the testimony of conscience,
that in simplicity and godly sincerity, not with fleshly wisdom, but by the
grace of God, particularly the grace of meekness, we have had our conversation
in the world, and so have pleased God and done our duty. He did not speak
the sense, no, not of the sober heathen, that said, "Revenge is sweeter
than life;" for it often proves more bitter than death.
2.
He enjoys his friends; and that
is a thing in which lies much of the comfort of human life. Man was intended
to be a sociable creature, and a Christian much more so. But the angry man
is unfit to be so, that takes fire at every provocation; fitter to be abandoned
to the lions' dens and mountains of the leopards, than to go forth by the
footsteps of the flock. He that has his hand against every man, cannot but
have, with Ishmael's character, Ishmael's fate, "every man's hand against
him," and so he lives in a state of war; but meekness is the cement of society, the bond of Christian communion: it planes and
polishes the materials of that beautiful fabric, and makes them lie close
and tight, and the living stones which are built up a spiritual house, to
be like the stones of the temple that Herod built, all as one stone, whereas,
"Hard upon hard," as the Spaniard's proverb is, "will never
make a wall." Meekness preserves among brethren that unity which is like
the ointment upon the holy head, and the dew upon the holy hill. Psa. 133:1, 2. In our present state of imperfection,
there can be no friendship, correspondence, or conversation maintained without
mutual allowances; we do not yet dwell with angels or spirits of just men
made perfect, but with men subject to like passions. Now meekness teaches
us to consider this, and to allow accordingly; and so distance and strangeness,
feuds and quarrels are happily prevented, and the beginnings of them crushed
by a timely care. How necessary to true friendship it is to surrender our
passions, and to subject them all to the laws of it, was perhaps intimated
by Jonathan's delivering to David his sword and his bow and his girdle, all
his military habiliments, when he entered in a covenant with him.
3. He enjoys his God; and that is most comfortable
of all. It is the quintessence of all happiness, and that without which all
our other enjoyments are insipid; for this none are better qualified than
those who are arrayed with the ornament of a meek and quiet spirit, which
is in the sight of God of great price. It was when the psalmist had newly
conquered an unruly passion and composed himself, that he lifted up his soul
to God in that pious and pathetic breathing, "Whom have I in heaven but
thee? and there is none upon earth that I desire in comparison of thee."
We enjoy God when we have the evidences and the assurances of his favor, the
tastes and tokens of his love—when we experience in ourselves the communication
of his grace, and the continued instances of his image stamped upon us; and
this those that are most meek and quiet have usually in the greatest degree.
In our wrath and passion we give place to the devil, and so provoke God to
withdraw from us. Nothing grieves the Holy Spirit of God, by whom we have
fellowship with the Father, more than "bitterness and wrath and anger
and clamor and evil-speaking." But to this man does the God of heaven
look with a peculiar regard, even to him that is poor, poor in spirit, Isa.
66:2: to him that is quiet, so the Syriac—to him that is meek, so the Chaldee.
The great God overlooks heaven and earth to give a favorable look to the meek
and quiet soul. Nay, he not only looks at such, but he "dwells"
with them; noting a constant intercourse and communion between God and humble
souls. His secret is with them; he gives them more grace; and they that thus
dwell in love, dwell in God, and God in them. The waters were dark indeed,
but they were quiet when the Spirit of God moved upon them, and out of them
produced a beautiful world.
This
calm and sedate frame very much qualifies and disposes us for the reception
and entertainment of divine visits; sets bounds to the mountain on which God
is to descend, Exod. 19:12, that no interruption may break in; and charges
the daughters of Jerusalem, by the roes and the hinds of the field—those sweet
and gentle and peaceable creatures—not to stir up or awake our love till he please. Song 2:7. Some think
it was for the quieting and composing of his spirit, which seems to have been
a little ruffled, that Elisha called for the "minstrel," and then
"the hand of the Lord came upon him." Never was God more intimate
with any mere man than he was with Moses, the meekest of all the men on the
earth; and it was required as a needful qualification of the high priest,
who was to draw near to minister, that he should have compassion on the ignorant,
and on them that are out of the way. "The meek will He guide in judgment"
with a still small voice, which
cannot be heard when the passions are loud and tumultuous. The angry man when
he awakes is still with the devil, contriving some malicious project; the
meek and quiet man when he awakes is still with God, solacing himself in his
favor. "Return unto thy rest, O my soul," says David, when he had
reckoned himself among the simple, that is, the mild, innocent, and inoffensive
people. Return to thy Noah, so the word is—for Noah had his name from
rest—perhaps alluding to the rest which the dove found with Noah in the ark,
when she could find none anywhere else. Those that are harmless and simple
as doves, can with comfort return to God as to their rest. It is excellently
paraphrased by Mr. Patrick, "God and thyself," my soul, "enjoy;
in quiet rest, freed from thy fears." It is said that "the Lord
lifteth up the meek;" as far as their meekness reigns they are lifted
up above the stormy region, and fixed in a sphere perpetually calm and serene.
They are advanced indeed that are at home in God, and live a life of communion
with him, not only in solemn ordinances, but even in the common accidents
and occurrences of the world. Every day is a Sabbath-day, a day of holy rest
with the meek and quiet soul, as one of the days of heaven. As this grace
gets ground, the comforts of the Holy Ghost grow stronger and stronger, according
to that precious promise, "The meek also shall increase their joy in
the Lord, and the poor among men shall
rejoice in the Holy One of Israel."
4.
It is not in the power of his enemies
to disturb and interrupt him in these enjoyments. His peace is not only
sweet but safe and secure; as far as he acts under the law of meekness, it
is above the reach of the assaults of those that wish ill to it. He that abides
quietly under "the shadow of the Almighty" shall surely be delivered
"from the snare of the fowler." The greatest provocations that men
can give would not hurt us if we did not, by our inordinate and foolish concern,
come too near them. We may therefore
thank ourselves if we be damaged. He that has learned with meekness and quietness
to forgive injuries and pass them by, has found the best and surest way of
baffling and defeating them; nay, it is a kind of innocent revenge. It was
an evidence that Saul was actuated by another spirit, in that, when children
of Belial despised him and brought him no presents—hoping by that contempt
to give a shock to his infant government—he "held his peace," and
so neither his soul nor his crown received any disturbance. Shimei, when he
cursed David, intended thereby to pour vinegar into his wounds, and to add
affliction to the afflicted; but David, by his meekness, preserved his peace,
and Shimei's design was frustrated. "So let him curse;" alas, poor
creature, he hurts himself more than David, who, while he keeps his heart
from being tinder to those sparks, is no more prejudiced by them than the
moon is by the foolish cur that barks at it. The meek man's prayer is that
of David, "Lead me to the rock that is higher than I," Psa. 61:2;
and there I can, as Mr. Norris expresses it,
—smile
to see
The
shafts of fortune all drop short of me.
The
meek man is like a ship that rides at anchor—is moved, but not removed: the
storm moves it—the meek man is not a stock or stone under provocation—but
does not remove it from its port. It is a grace that, in reference to the
temptations of affront and injury—as faith in reference to temptation in general—quenches
the fiery darts of the wicked: it is an armor of proof against the spiteful
and envenomed arrows of provocation, and is an impregnable wall to secure
the peace of the soul, where no thief can break through to steal; while the
angry man lays all his comforts at the mercy of every wasp that will strike
at him.
So
that, upon the whole, it appears that the ornament of a meek and quiet spirit
is as easy as it is comely.
III.
Consider how PROFITABLE a meek and quiet spirit is. All are intent on gain.
It is for this that they break their sleep and spend their spirits. Now it
will be hard to convince such, that really there is more to be obtained by
meekness and quietness of spirit, than by all this tumult and confusion. They
readily believe that "in all labor there is profit:" but let God
himself tell them, "In returning and rest shall ye be saved; in quietness
and in confidence shall be your strength;" they will not take his word
for it, but they say, "No; for we will flee upon horses, and we will
ride upon the swift." He that came from heaven to bless us has entailed
a special blessing upon the grace of meekness: "Blessed are the meek;"
and his saying they are blessed makes them so; for those whom he blesses are
blessed indeed—blessed, and they shall be blessed. Meekness is gainful and
profitable, as it is,
1.
The condition of the promise: the
meek "shall inherit the earth:" it is quoted from Psa. 37:11, and
is almost the only express promise of temporal good things in all the New
Testament. Not that the meek shall be put off with the earth only, then they
would not be truly blessed; but they shall have that as an earnest of something
more. Some read it, They shall inherit the land, that is, the land of Canaan,
which was not only a type and figure, but to them that believed, a token and
pledge of the heavenly inheritance. So that "a double Canaan," as
Dr. Hammond observes, "is thought little enough for the meek man; the
same felicity in a manner attending him which we believe of Adam, if he had
not fallen—a life in paradise, and thence a transplantation to heaven."
Meekness is a branch of godliness which has, more than other branches of it,
"the promise of the life that now is." They shall inherit the earth;
the sweetest and surest tenure is that by inheritance, which is founded in
sonship: that which comes by descent to the heir, the law attributes to the
act of God, who has a special hand in providing for the meek. They are his
children; and if children, then heirs. It is not always the largest proportion
of this world's goods that falls to the meek man's share; but whether he has
more or less, he has it by the best title—not by a common, but a covenant
right: he holds in Capite, in Christ
our head, an honorable tenure.
[3]
If
he has but a little, he has it from God's love, and with his blessing, and
behold all things are clean and comfortable to him. The wise man has determined
it: "Better is a dry morsel, and quietness therewith, than a house full
of sacrifices with strife. Better is a dinner of herbs where love is, than
a stalled ox and hatred therewith." Be the fare ever so scanty, he that
has rule over his own spirit, knows how to make the best of it, and how to
suck honey out of the rock, and oil out of the flinty rock. Blessed are the
meek; for they shall wield the earth: so old Wickliff's translation reads
it—as I remember it is quoted in the Book of Martyrs—and very significantly.
Good management contributes more to our comfort than great possessions. Whatever
a meek man has of this earth, he knows how to wield it, to make a right and
good use of it; that is all in all. Quiet souls so far inherit the earth that
they are sure to have as much of it as is good for them, as much as will serve
to bear their charges through this world to a better; and who would covet
more? The promise of God without present possession, is better than possession
of the world without an interest in the promise.
Meekness
has in its own nature a direct tendency
to our present benefit and advantage. He that is thus wise, is wise for
himself even in this world, and effectually consults his own interest.
Meekness
has a good influence upon our health.
If envy be "the rottenness of the bones," meekness is the preservation
of them. The excesses and exorbitances of anger stir up those bad humors in
the body which kindle and increase wasting and killing diseases; but meekness
governs those humors, and so contributes very much to the good temper and
constitution of the body. When Ahab was sick for Naboth's vineyard, meekness would soon have cured him. Moses, the
meekest of men, not only lived to be old, but was then free from the infirmities
of age; "his eye was not dim, nor his natural force abated," which
may be very much imputed to his meekness, as a means. The days of old age
would not be such evil days if old people did not, by their own frowardness
and unquietness, make them worse than otherwise they would be. Ungoverned
anger inflames the natural heat, and so begets acute diseases—dries up the
radical moisture, and so hastens chronical decays. The body is called the
sheath or scabbard of the soul. Dan. 7:15, margin. How often does an envious,
fretful soul, like a sharp knife, cut its own sheath, and as they say of the
viper's brood, eat its own way out; all which meekness happily prevents.
The
quietness of the spirit will help to suppress melancholy; and this, as other
of wisdom's precepts, will be health to the body and marrow to the bones:
length of days and long life and peace they shall add unto thee; but wrath
kills the foolish man. Job 5:2.
It
has a good influence upon our wealth, the preservation and increase of it.
As in kingdoms, so in families and neighborhoods, war begets poverty. Many
a one has brought a fair estate to ruin by giving way to the efforts of an
ungoverned anger, that barbarous idol, to which even the children's portions
and the family's maintenance are oftentimes sacrificed. Contention will as
soon clothe a man with rags as slothfulness; that therefore which keeps peace
does not a little befriend plenty. It was Abraham's meek management of his
quarrel with Lot that secured both his own and his kinsman's possessions,
which otherwise would have been an easy prey to the Canaanite and the Perizzite
that dwelt then in the land. And Isaac, whom I have sometimes thought to be
the most quiet and calm of all the patriarchs, and that passed the days of
his pilgrimage most silently, raised the greatest estate of any of them; he
"grew until he became very great;"and his son Jacob lost nothing
in the end by his meek and quiet carriage towards his uncle Laban. Revenge
is costly. Haman bid largely for it, no less than ten thousand talents of
silver. It is better to forgive, and save the charges. Mr. Dod used to say,
"Love is better than law; for love is cheap, but law is chargeable."
Those tradesmen are commonly observed to thrive most that make the least noise,
that "with quietness work," and mind their own business.
It
has a good influence upon our safety.
In the day of the Lord's anger the meek of the earth are most likely to
be secured. It may be you shall be hid—so runs the promise, Zeph. 2:3—if any
be, you shall; you stand fairest for special protection. Meekness approaches
to that innocence which is commonly an effectual security against wrongs and
injuries. However some base and servile spirits may exult over the tame and
humble, yet with all persons of honor it is confessedly a piece of cowardice
to attack an unarmed, unresisting man that resents not provocation. "And
who is he that will harm you, if you be followers of that which is good?"
Who draws his sword or cocks his pistol at the harmless silent lamb? while
every one is ready to do it at the furious barking dog. Thus does the meek
man escape many of those perplexing troubles, those woes and sorrows and wounds
without cause, which he that is passionate, provoking, and revengeful pulls
upon his own head. Wise men turn away wrath, but a fool's lips enter into
contention, and his mouth calls for strokes. It is an honor to a man to cease
from strife, but every fool will be meddling to his own hurt. An instance
of this I remember Mr. Baxter gives in his book of "Obedient Patience:"
"Once going along London streets, a hectoring, rude fellow jostled him;
he went on his way, and took no notice of it; but the same man affronting
the next he met in like manner, he drew his sword and demanded satisfaction,
and mischief was done." He that would sleep, both in a whole skin and
in a whole conscience, must learn rather to forgive injuries than to revenge
them. The two goats that met upon the narrow bridge, as it is in Luther's
fable, were both in danger should they quarrel; but were both preserved by
the condescension of one that lay down and let the other go over him. It is
the evil of passion, that it turns our friends into enemies; but it is the
excellency of meekness, that it turns our enemies into friends, which is an
effectual way of conquering them. Saul, as inveterate an enemy as could be,
was more than once melted by David's mildness and meekness. "Is this
thy voice, my son David?" said he. "I have sinned: return, my son
David." And after that Saul persecuted him no more. 1 Sam. 27:4. The
change that Jacob's meekness made in Esau is no less observable. In the ordinary
dispensations of Providence, some tell us that they have found it remarkably
true in times of public trouble and calamity, that it has commonly fared best
with the meek and quiet; their lot has been safe and easy, especially if compared
with the contrary fate of the turbulent and seditious. Whoso is wise and observes
these things will understand the loving-kindness of the Lord to the quiet
in the land, against whom we read indeed of plots laid and deceitful matters
devised, Psa. 35:20; 37:12, 14; but those by a kind and overruling Providence
are ordinarily baffled and made successless. Thus does this grace of meekness
carry its own recompense along with it, and in keeping this commandment, as
well as after keeping it, "there is a great reward."
IV.
Consider what a PREPARATIVE it is for something further. It is a very desirable
thing to stand complete in all the will of God, Col. 4:12, to be fitted and
furnished for every good work, to be made ready, a people prepared for the
Lord. A living principle of grace is the best preparation for the whole will
of God. Grace is establishing to the heart, it is the root of the matter,
and a good foundation for the time to come. This grace of meekness is particularly
a good preparation for what lies before us in this world.
1.
It makes us fit for any duty. It
puts the soul in frame, and keeps it so for all religious exercises. There
was no noise of axes and hammers in the building of the temple: those are
most fit for temple service that are most quiet and composed. The work of
God is best done when it is done without noise.
Meekness
qualifies and disposes us to hear and receive the word: when malice and envy
are laid aside, and we are like new-born babes for innocence and inoffensiveness,
then we are most fit to receive the sincere milk of the word, and are most
likely to grow thereby. Meekness prepares the soil of the heart for the seed
of the word, as the husbandman opens and breaks the clods of his ground, and
makes plain the face thereof, and then casts in "the principal wheat
and the appointed barley." Christ's ministers are fishers of men, but
we seldom fish successfully in these troubled waters. The voice that Eliphaz
heard was ushered in with a profound silence, and in slumberings upon the
bed—a quiet place and posture. God "opens the ears of men, and sealeth
their instructions."
Prayer
is another duty which meekness disposes us rightly and acceptably to perform.
We do not lift up pure hands in prayer, if they be not "without wrath."
Prayers made in wrath are written in gall, and can never be pleasing to, or
prevailing with the God of love and peace. Our rule is, "First go and
be reconciled to thy brother, and then come and offer thy gift." And
if we do not take this method, though we seek God in a due ordinance, we do
not seek him in the due order.
The
Lord's day is a day of rest, and none are fit for it but those who are in
a quiet frame, whose souls have entered into that present sabbatism which
the gospel has provided for the people of God. The Lord's supper is the gospel-feast
of unleavened bread, which must be kept, not with the old leaven of wrath
and malice and wickedness, but with the unleavened bread of sincerity and
truth.
[4]
God
made a gracious visit to Abraham, and after that the strife between him and
Lot was over, in which he had discovered so much mildness and humility. The
more carefully we preserve the communion of saints, the fatter we are for
communion with God. It is observable, that the sacrifices which God appointed
under the law, were not ravenous beasts and birds of prey, but calves and
kids and lambs and turtle-doves and young pigeons, all of them emblems of
meekness and gentleness and inoffensiveness; for with such sacrifices God
is well pleased. This quietness of spirit contributes very much to the constant
steadiness and regularity of a religious conversation. Hot and eager spirits,
that are ready to take fire at every thing, are usually very inconstant in
their profession, and of great inconsistency with themselves: like a man in
an ague-fit, sometimes burning with heat, and sometimes shivering with cold;
or like those that gallop in the beginning of their journey, and tire before
the end of it; whereas the meek and quiet Christian is still the same, and
by keeping to a constant rate, makes progress. If you would have one foot
of the compass go even round the circumference, you must be sure to keep the
other fixed and quiet in the centre, for your strength is to sit still.
2.
It makes us fit for any relation
into which God in his providence may call us. Those who are quiet themselves,
cannot but be easy to all that are about them; and the nearer any are to us
in relation and converse, the more desirable it is that we should be easy
to them. Relations are various, as superiors, inferiors, and equals; he that
is of a meek and quiet spirit is fitted for any of them. Moses was forty years
a courtier in Egypt, forty years a servant in Midian, and forty years a king
in Jeshurun; and his meekness qualified him for each of these posts, and still
he held fast his integrity. There are various duties requisite, according
as the relation is, and various graces to be exercised; but this of meekness
is the golden thread that must run through all. If man be a sociable creature,
the more he has of humanity, the more fit he is for society. Meekness would
greatly help to preserve the wisdom and due authority of superiors, the obedience
and due subjection of inferiors, and the love and mutual kindness of equals.
A calm and quiet spirit receives the comfort of the relation most thankfully,
studies the duty of the relation most carefully, and bears the inconvenience
of the relation—for there is no unmixed comfort under the sun—most cheerfully
and easily. I have heard of a married couple, who, though they were both naturally
of a hasty temper, yet lived very comfortably in that relation by observing
an agreement made between themselves, "never both to be angry together:"
an excellent law of meekness, which, if faithfully obeyed, would prevent many
of those breaches among relations which occasion so much guilt and grief,
and are seldom healed without a scar. It was part of the good advice given
by a pious and ingenious father to his children newly entered into the conjugal
relation:
Doth
one speak fire? t'other with water come;
Is
one provoked ? be t'oher soft or dumb.
And
thus one wise, both happy. But where wrath and anger are indulged, all relations
are imbittered; those that should be helps, become as thorns in our eyes and
goads in our sides. Two indeed are better than one, and yet it is better to
dwell alone in the wilderness, than with a contentious and angry relation,
who is like "a continual dropping in a very rainy day."
3.
It makes us fit for any condition, according
as the wise God shall please to dispose of us. Those who, through grace, are
enabled to compose and quiet themselves, are fit to live in this world, where
we meet with so much every day to discompose and disquiet us. In general,
whether the outward condition be prosperous or adverse, whether the world
smile or frown upon us, a meek and quiet spirit is neither lifted up with
the one nor cast down with the other, but is still in the same poise: in prosperity
humble and condescending, the estate rising, but the mind not rising with
it; in adversity encouraged and cheered—cast down, but not in despair. St.
Paul, who had learned in every estate "to be content, knew how to be
abased, and knew how to abound; everywhere, and in all things, he was instructed
both to be full and to be hungry, both to abound and to suffer need."
Changes without made none within. It is a temper which, as far as it has the
ascendant in the soul, makes every burden light, by bringing the mind to the
condition, when the condition is not in every thing brought to the mind. Prosperity
and adversity have each of them their particular temptation to peevishness
and frowardness; the former by making men imperious, the latter by making
them impatient. Against the assaults of each of these temptations the grace
of meekness will stand upon the guard. Being to pass through this world "by
honor and dishonor, by evil report and good report," that is, through
a great variety of conditions and of treatment, we have need of that long-suffering
and kindness and love unfeigned which will be "the armor of righteousness
on the right hand and on the left." Meekness and quietness will fortify
the soul on each hand, and suit it to the several entertainments which the
world gives us; like a skilful pilot that, from which point of the compass
soever the wind blows, will shift his sails accordingly, and knows either
how to get forward and weather his point with it, or to lie by without damage.
It is the continual happiness of a quiet temper to make the best of that which
is.
[5]
4.
It makes us fit for a day of persecution.
If tribulation and affliction arise because of the word—which is no foreign
supposition—the meek and quiet spirit is armed for it, so as to preserve its
peace and purity at such a time, which are our two great concerns, that we
may neither torment ourselves with a base fear, nor pollute ourselves with
a base compliance. We are accustomed to say, we "will give any thing
for a quiet life;" I say, any thing for a quiet conscience,
which will be best secured under the shield of a meek and quiet spirit,
which doth not "render railing for railing," nor aggravate the threatened
trouble, nor represent it to itself in its most formidable colors, but has
learned to put a but upon the power
of the most enraged enemies; they can but
kill the body; and to witness the most righteous testimony with meekness and
fear, like our Master, who, "when he suffered, threatened not, but committed
himself to Him that judgeth righteously." Suffering saints—as the suffering
Jesus—are compared to sheep dumb before the shearer, nay, dumb before the
butcher. The meek and quiet Christian, if duly called to it, can tamely part,
not only with the wool, but with the blood; not only with the estate, but
with the life, and even then rejoice with joy unspeakable and full of glory.
Angry, froward people, in a day of rebuke, are apt to pull crosses upon themselves
by needless provocations; or to murmur and complain, and fly in the face of
instruments, and give unbecoming language, contrary to the laws of our holy
religion and the example of our Master, and so get more hurt than good by
their suffering. Whenever we have the honor to be persecuted for righteousness'
sake, our great care must be to glorify God and to adorn our profession, which
is done most effectually by meekness and mildness, under the hardest censures
and the most cruel usage; so manifesting that we are indeed under the power
and influence of that holy religion for which we think it worth our while
to suffer.
5.
It makes us fit for death and eternity.
The grave is a quiet place; "there the wicked cease from troubling."
Those that were most troublesome are there bound to the peace; and "their
hatred and envy" are there "perished." Whether we will or no,
in the grave we shall lie still and be quiet. Job 3:13. What a great change
then must it needs be to the unquiet, the angry and litigious; and what a
mighty shock will that sudden, forced rest give them, after such a violent,
rapid motion. It is therefore our wisdom to compose ourselves for the grave;
to prepare ourselves for it, by adapting and accommodating ourselves to that
which is likely to be our long home. This is dying daily, quieting ourselves,
for death will shortly quiet us.
The
meek and quiet soul is, at death, let into that rest which it has been so
much laboring after; and how welcome must that needs be. Thoughts of death
and the grave are very agreeable to those who love to be quiet; for then and
there "they shall enter into peace," and "rest in their beds."
After
death we expect the judgment, than which nothing is more dreadful to them
that are "contentious." The coming of the Master brings terror along
with it to those who "smite their fellow-servants;" but those that
are meek and quiet are likely to
have their plea ready, their accounts stated, and whenever it comes it will
be no surprise to them: to those whose "moderation is known to all men,"
it will be no ungrateful news to hear that "the Lord is at hand."
It is therefore prescribed as that which ought to be our constant care, that
whenever our Master comes, we may "be found of him in peace," that
is, in a peaceable temper. Blessed is that servant whom his Lord when he comes
shall find in such a frame. "A good man," says the late excellent
Archbishop Tillotson, in his preface to his book of Family Religion, "would
be loath to be taken out of the world reeking hot from a sharp contention
with a perverse adversary; and not a little out of countenance to find himself
in this temper translated into the calm and peaceable regions of the blessed,
where nothing but perfect charity and good-will reigns for ever." Heaven
is a quiet place, and none are fit for it but quiet people. The heavenly Canaan,
that land of peace, would be no heaven to those that delight in war. The turbulent
and unquiet would be out of their element, like a fish upon the dry ground,
in those calm regions.
They
are the sheep of Christ—such as are patient and inoffensive—that are called
to inherit the kingdom; without are dogs, that bite and devour. Rev. 22:15.
They
are the wings of a dove, not those of a hawk or eagle, that David would fly
upon to his desired rest. Psalm 55:6.
Now
lay all this together, and then consider whether there be not a real excellency
in this meekness and quietness of spirit, which highly recommends it to all
that love either God or themselves, or have any sensible regard to their own
comfort, either in this world or in that which is to come.
CHAPTER III
WANT OF MEEKNESS LAMENTED
And
now, have we not reason to lament the want of the ornament of a meek and quiet
spirit among those that profess religion, and especially in our own bosoms?
If this be Christianity, how little is there of the thing, even among them
that make great pretensions to the name! Surely, as one said in another case,
either this is not gospel, or these are not gospel-professors. And oh, how
bare and uncomely does profession appear for want of this adorning! When the
Israelites had stripped themselves of their ornaments to furnish up a golden
calf, it is said they were "made naked to their shame." How naked
are we—like Adam when he had sinned—for want of this ornament. It is well
if it be to the shame of true repentance.
I
am not teaching you to judge and censure others in this matter; there is too
much of that to be found among us: we are quick-sighted enough to spy faults
in others, the transports of whose passions we should interpret favorably.
But we have all cause, more or less, to condemn ourselves, and confess guilt
in this matter. In many things we all offend, and perhaps in this as much
as in any, coming short of the law of meekness and quietness.
We are called Christians, and it is our privilege and honor
that we are so: we name the name of the meek and lowly Jesus, but how few
are actuated by his spirit, or conform to his example! It is a shame that
any occasion should be given to charge it upon professors, who, in other things,
are most strict and sober, that in this they are most faulty; and that many
who pretend to conscience and devotion, should indulge themselves in a peevish,
froward, and morose temper and conversation, to the great reproach of that
worthy name by which we are called. May we not say, as that Mahommedan did
when a Christian prince had perfidiously broke his league with him, "O
Jesus, are these thy Christians?"
It
is the manifest design of our holy and excellent religion to smooth and soften
and sweeten our temper; and is it not a wretched thing that any who profess
it should be soured and imbittered, and less conversible and fit for human
society than others? He was looked upon as a very good man in his day, and
not without cause, who yet had such an unhappy temper, and was sometimes so
transported with passion that his friend would say of him, "He had grace
enough for ten men, and yet not enough for himself." The disciples of
Jesus Christ did not know "what manner of spirit they were of,"
so apt are we to deceive ourselves, especially when these extravagances shroud
themselves under the specious and plausible pretence of zeal for God and religion.
But yet the fault is not to be laid upon the profession, or the strictness
and singularity of it in other things which are praiseworthy; nor may we think
the worse of Christianity for any such blemish: we know very well that the
wisdom that is from above is peaceable and gentle, and easy to be entreated,
and all that is sweet and amiable and endearing, though she is not herein
justified of all who call themselves her children. But the blame must be laid
upon the corruption and folly of the professors themselves, who are not so
perfectly delivered into the mould of Christianity as they should be; but
neglect their ornament, and prostitute their honor, and suffer the authority
of their graces to be trampled upon. They let "fire go out of the rod
of their branches, which devoured their fruit;" so that there is no meekness
as a strong rod to be a sceptre to rule in the soul, which is "a lamentation,
and shall be for a lamentation."
And
yet, blessed be God, even in this corrupt and degenerate world there are many
who appear in the excellent ornament of a meek and quiet spirit; and some
whose natural temper is hasty and choleric, yet have been enabled, by the
power of divine grace, to show in a good conversation their works with meekness
and wisdom. It is not so impracticable as some imagine to subdue these passions,
and to preserve the peace of the soul, even in a stormy day.
But
that we may each of us judge ourselves and find matter for repentance herein,
I shall only mention those instances of irregular deportment towards our particular
relations which evidence the want of meekness and quietness of spirit.
1.
Superiors are commonly very apt
to chide, and that is for want of meekness. It is spoken to the praise of
Him who is the great ruler of this perverse and rebellious world, that he
"will not always chide." But how many little rulers are there of
families and petty societies that herein are very unlike him, for they are
always chiding. Upon every little default they are put into a flame, and transported
beyond due bounds; easily provoked, either for no cause at all, or for very
small cause; greatly provoked, and very outrageous and unreasonable when they
are provoked. Their carriage is fiery and hasty, their language is scurrilous
and indecent; they care not what they say, nor what they do, nor whom they
insult; they are "such sons of Belial, that a man cannot speak to them."
One had as good meet a bear robbed of her whelps as meet them. These require
meekness. Husbands should not be bitter against their wives. Parents should
not provoke their children. Masters must forbear threatening. These are the
rules, but how few are ruled by them. The undue and intemperate passion of
superiors goes under the excuse of necessary strictness and the maintaining
of authority, and the education and control of children and servants. But
surely every little failure need not be animadverted upon (criticized), but
rather should be passed by; or if the fault must be reproved and corrected,
may it not be done without so much noise and clamor? Is this the product of
a meek and quiet spirit? Is this the best badge of your authority you have
to put on? And are these the ensigns of your honor? Is there no other way
of making your inferiors know their place but by putting them among the dogs
of your flock, and threatening them as such? Not that I am against government
and good order in families, and such reproofs as are necessary to the support
and preservation of it, and those so sharpened as some tempers require and
call for. But while you are governing others, pray learn to govern yourselves,
and do not disorder your own souls under pretence of keeping order in your
families; for though you yourselves may not be aware of it, yet it is certain
that by those indications of your displeasure which transgress the laws of
meekness, you do but render yourselves contemptible and ridiculous, and rather
prostitute than preserve your authority. Though your children dare not tell
you so, yet perhaps they cannot but think that you are very unfit to command
yourselves.
[6]
Time was when you were yourselves children and scholars,
and perhaps servants and apprentices; and so, if you will but allow yourselves
the liberty of reflection, you cannot but know the heart of an inferior, Exod.
23:9, and should therefore treat those that are now under you as you yourselves
then wished to be treated. A due expression of displeasure, so much as is
necessary to the amendment of what is amiss, will very well consist with meekness
and quietness. And your gravity and awful composedness therein will contribute
very much to the preserving of your authority, and will command respect abundantly
more than your noise and chiding. Masters of families and masters of schools
too have need, in this matter, to behave themselves wisely, so as to avoid
the two extremes, that of Eli's foolish indulgence on the one hand, and that
of Saul's brutish rage on the other; and for attaining this golden mean, wisdom
is profitable to direct.
2.
Inferiors are commonly very apt
to complain. If every thing be not just to their mind, they are fretting and
vexing, and their hearts are hot within them; they are uneasy in their place
and station, finding fault with every thing that is said or done to them.
Here is wanting a quiet spirit, which would reconcile us to the post we are
in, and to all the difficulties of it, and would make the best of the present
state, though it be attended with many inconveniences. Those unquiet people
whom the apostle Jude in his epistle compares to raging waves of the sea and
wandering stars, were murmurers and complainers—blamers of their lot, so the
word signifies. It is an instance of unquietness, to be ever and anon quarrelling
with our allotment. Those wives wanted a meek and quiet spirit who "covered
the altar of the Lord with tears:" not tears of repentance for sin, but
tears of vexation at the disappointments they met in their outward condition.
Hannah's meekness and quietness was in some degree wanting, when she fretted
and wept, and would not eat; but prayer composed her spirit; her countenance
was no more sad. It was the unquietness of the spirit of the elder brother
in the parable, that quarrelled so unreasonably with his father for receiving
and entertaining the penitent prodigal. Those that are given to be uneasy,
will never want something or other to complain of. It is true, though not
so readily apprehended, that the sullenness and murmuring and silent frets
of children and servants, are as great a transgression of the law of meekness,
as the more open, noisy, and avowed passions of their parents and masters.
We find the king's chamberlains wroth with the king. And Cain's quarrel with
God himself for accepting Abel, was interpreted as anger by God. "Why
art thou wroth, and why is thy countenance fallen?" The sour looks of
inferiors are as certain an indication of anger resting in the bosom, as the
disdainful looks of superiors; and how many such instances of discontent there
have been, especially under a continual cross, our own consciences may perhaps
tell us. It is the want of meekness only that makes those whom divine Providence
has put under the yoke, children of Belial, that is, impatient of the yoke.
3.
Equals are commonly very apt to
clash and contend. It is for want of meekness that there are in the church
so many pulpit and paper quarrels, such strifes of words and perverse disputings;
that there are in the state such factions and parties, and between them such
animosities and heart-burnings; that there are in neighborhoods such strifes
and brawls and vexatious lawsuits, or such distances and estrangements and
shyness one of another; that there are in families envies and quarrels among
the children and servants, crossing, thwarting, and finding fault one with
another; and that brethren that dwell together do not, as they should, dwell
together in unity. It is for want of meekness that we are so impatient of
contradiction in our opinions, desires, and designs, that we must have our
own saying, right or wrong, and every thing our own way; that we are so impatient
of competitors, not enduring that any should stand in our light, or share
in that work of honor which we would engross to ourselves; that we are so
impatient of contempt, so quick in our apprehension and resentment of the
least slight of affront, and so pregnant in our fancy of injuries, where really
there are none, or none intended. They are not only loud and professed contentions
that evidence a want of meekness, but also those silent alienations in affection
and conversation which make a less noise; little piques and prejudices conceived,
which men are themselves so ashamed of that they will not own them: these
show the spirit disturbed, and wanting the ornament of meekness. In a word,
wilfully doing any thing to disquiet others, slandering, backbiting, whispering,
talebearing, or the like, is too plain an evidence that we are not ourselves
rightly disposed to be quiet.
And
now, may we not all remember our faults this day; and instead of condemning
others, though ever so faulty, should we not each of us bewail before the
Lord that we have been so little actuated by this excellent spirit, and repent
of all we have at any time said or done contrary to the law of meekness? Instead
of going about to extenuate and excuse our sinful passions, let us rather
aggravate them, and lay a load upon ourselves for them: "So foolish have
I been and ignorant, and so like a beast before God." Think how often
we have appeared before God, and the world without our ornament, without our
livery, to our shame. God kept account of the particular instances of the
unquietness of Israel: "They have tempted me," says he, "now
these ten times." Conscience is God's register that records all our miscarriages:
even what we say and do in our haste, is not so quick as to escape its observation.
Let us therefore be often opening that book now, for our conviction and humiliation,
or else it will be opened shortly to our confusion and condemnation. But if
we would judge ourselves, we should not be judged of the Lord. May we not
all say, as Joseph's brethren did—and perhaps some are, as they were, in a
special manner called to say it by humbling providences—"We are verily
guilty concerning our brother." Such a time, in such a company, upon
such an occasion I wanted meekness; my spirit was provoked, and I spoke unadvisedly
with my lips, and now I remember it against myself. Nay, have not I lived
a life of unquietness in the family, in the neighborhood, always in the fire
of contention, as in my element, and breathing threatenings? And by so doing
have not I dishonored my God, discredited my profession, disturbed my soul,
grieved the blessed Spirit, and been to many an occasion of sin? And for all
this ought not I to be greatly humbled and ashamed? Before we can put on the
ornament of a meek and quiet spirit, we must wash in the laver of true repentance,
not only for our gross and open extravagances of passion, but for all our
neglects and omissions of the duties of meekness.
CHAPTER IV
ENCOURAGEMENTS TO MEEKNESS—SCRIPTURE PRECEPTS
Have
we not reason to labor and endeavor, since there is such a virtue and such
a praise, to attain these things? Should we not lay out ourselves to the utmost
for this ornament of a meek and quiet spirit? For your direction in this endeavor,
if you be indeed willing to be directed, I shall briefly lay before you some
Scripture precepts concerning meekness;
some patterns of it; some particular
instances in which we have special need of it; some good principles that we should abide by; and some good practices that we should abound in,
in order to our growth in this grace. In opening these things, we will endeavor
to keep close to the law, and to the testimony.
If
we lay the word of God before us for our rule, and will be ruled by it, we
shall find the command of God making meekness and quietness as much our duty as they are our ornament. We are there told, as the will
of God that we must seek meekness.
1.
This command we have in Zeph. 2:3, and it is especially directed to the meek:
"Seek ye the Lord, all ye meek of the earth—seek meekness." Though
they were meek, and were pronounced so by Him that searches the heart, yet
they must seek meekness; which teaches us that those who have much of this
grace, have still need of more, and must desire and endeavor after more. He
that sits down content with the grace he has, and is not pressing forward
towards perfection, and striving to grow in grace, to get the habit of it
more strengthened and confirmed, and the operation of it more quickened and
invigorated, it is to be feared has no true grace at all; and that, though
he sits ever so high and ever so easy in his own opinion, he will yet sit
down short of heaven. Where there is life, one way or other there will be
growth, till we come to the perfect man. "He that hath clean hands shall
be stronger and stronger." Paul was a man of great attainments in grace,
and yet we find him "forgetting the things that are behind, and reaching
forth to those that are before." Those who took joyfully the spoiling
of their goods, are yet told that they "have need of patience."
Thus the meek of the earth—who being on the earth, are in a state of infirmity
and imperfection, of trial and temptation—have still need of meekness; that
is, they must learn to be yet more calm and composed, more steady and even
and regular in the government of their passions, and in the management of
their whole conversation. They who have silenced all angry words, must learn
to suppress the first risings and motions of angry thoughts.
It
is observable that when the meek of the earth are especially concerned to
seek meekness, when the day of the Lord's anger hastens on, when the times
are bad, and desolating judgments are breaking in, then we have occasion for
all the meekness we have and all we can get, and all is little enough: meekness
towards God the author, and towards men the instruments of our trouble; meekness
to bear the trial, and to bear our testimony in the trial. There is sometimes
an "hour of temptation," a critical day when the exercise of meekness
is the work of the day: sometimes the children of men are more than ordinarily
provoking, and then the children of God have more than commonly need of meekness.
When God is justly angry and men are unjustly angry, when our mother's children
are angry with us and our Father angry too, there is anger enough stirring,
and then "blessed are the meek," that are careful to keep possession
of their souls when they can keep possession of nothing else.
Now
the way prescribed for the attainment of meekness is to seek it. Ask it of God, pray for it: it is fruit
of the Spirit, it is given by the God of all grace, and to him we must go
for it. It is a branch of that wisdom which he that lacketh must ask of God,
and it shall be given him. The God we address is called "the God of patience
and consolation;" and he is the God of consolation because the God of
patience—for the more patient we are, the more we are comforted under our
afflictions—and as such we must look to him when we come to him for grace
to make us "like-minded," that is, meek and loving one towards another,
which is the apostle's errand at the throne of grace. God's people are, and
should be, a generation that "covet the best gifts," and make their
court to the best Giver, who never said to the wrestling seed of Jacob, Seek
in vain; but has given us an assurance firm enough for us to build upon, and
rich enough for us to encourage ourselves with, Seek, and ye shall find. What
would we more? Seek meekness, and ye shall find it.
The
promise annexed is very encouraging to the meek of the earth that seek meekness:
"It may be you shall be hid in the day of the Lord's anger." Though
it be but a promise with an "it may be," yet it ministers abundance
of comfort: God's probabilities are better than the world's certainties; and
the meek ones of the earth that hope in his mercy, and can venture their all
upon an intimation of his good-will, shall find to their comfort, that when
God brings a flood upon the world of the ungodly, he has an ark for all his
Noahs, his resting, quiet people, in which they shall be hid, it may be, from
the calamity itself, at least from the sting and malignity of it—"HID,"
as Luther said, "either in heaven or under heaven, either in the possession
or under the protection of heaven."
2.
We must put on meekness. "Put
on therefore, as the elect of God, holy and beloved, meekness." It is
one of the members of the new man, which we must put on. Put it on as armor,
to keep provocations from the heart, and so to defend the vitals. They that
have tried it will say it is "armor of proof." When you are putting
on "the whole armor of God," do not forget this. Put it on as attire, as your necessary clothing, which you cannot go without; look
upon yourselves as ungirt, undressed, unblessed without it. Put it on as a livery garment, by which you may be known
to be the disciples of the meek and humble and patient Jesus, and to belong
to that peaceable family. Put it on as an ornament, as a robe and a diadem, by which you may be both beautiful
and dignified in the eyes of others. Put it on as the elect of God, holy and beloved, because
you are so in profession; and that you may approve yourselves so in truth
and reality, be clothed with meekness as the elect of God, a choice people,
a chosen people, whom God has set apart for himself from the rest of the world,
as holy, sanctified to God, sanctified by him: study these graces, which put
such a lustre upon holiness, and recommend it to those that are without, as
beloved, beloved of God, beloved of man, beloved of your ministers: for love's
sake, put on meekness. What winning, persuasive rhetoric is here! enough,
one would think, to smooth the roughest soul, and to soften and sweeten the
most obstinate heart. Meekness is a grace of the Spirit's working, a garment
of his preparing; but we must put it on, that is, we must lay our souls under
the commanding power and influence of it. Put it on, not as a loose outer
garment, to be put off in hot weather, but let it cleave to us, as the girdle
cleaves to a man's loins; so put it on as to reckon ourselves naked to our
shame without it.
3.
We must follow after meekness. This
precept we have, 1 Tim. 6:11. Meekness is there put in opposition to those
foolish and hurtful lusts that Timothy must flee from: "Thou, O man of
God, flee these things, and follow after righteousness, godliness, faith,
love, patience, meekness." See what good company it is ranked with. Every
Christian is in a sense a man of God—though Timothy is called so as a minister—and
those that belong to God are concerned to be and do so as to recommend themselves
to him, and his religion to the world; therefore let the men of God follow
after meekness. The occasions and provocations of anger often set our meekness
at a distance from us, and we have it to seek when we have most need of it;
but we must follow after it, and not be taken off from the pursuit by any
diversion whatsoever. While others are ingenious and industrious enough in
following after malice and revenge, projecting and prosecuting angry designs,
be you wise and diligent to preserve the peace both within doors and without.
Following meekness bespeaks a sincere desire and a serious endeavor to get
the mastery of our passion, and to check, govern, and moderate all the motions
of it. Though we cannot fully attain this mastery, yet we must follow after
it, and aim at it. Follow meekness, that is, as much as in you lies live peaceably
with all men, endeavoring to keep the unity of the spirit: we can but make
one side of the bargain; if others will quarrel, yet let us be peaceable;
if others will strike fire, that is their fault; let not us be as tinder to
it.
4.
We must show all meekness unto all men.
This is one of the subjects which Paul directs a young minister to preach
upon. "Put them in mind to show all meekness." It is that which
we have need to be often reminded of. Meekness is there opposed to brawling
and clamor, which is the fruit and product of our own anger, and the cause
and provocation of the anger of others. Observe, it is "all meekness"
that is here recommended to us, all kinds of meekness—bearing meekness, and
forbearing meekness; qualifying meekness, and condescending meekness; forgiving
meekness; the meekness that endears our friends, and that which reconciles
our enemies; the meekness of authority over inferiors; the meekness of obedience
to superiors; and the meekness of wisdom towards all. "All meekness,"
is meekness in all relations, in reference to all injuries, all sorts of provocation,
meekness in all the branches and instances of it: in this piece of our obedience
we must be universal. Observe further, we must not only have meekness, all
meekness, but we must show it by drawing out this grace into exercise as there
is occasion: in our words, in our looks, in our actions, in every thing that
falls under the observation of men, we must manifest that we have indeed a
regard to the law of meekness, and that we make conscience of what we say
and do when we are provoked. We must not only have the law of love written
in our hearts, but on our tongues too we must have "the law of kindness."
And thus the tree is known by its fruit. This light must shine, that others
may see the good works of it, and hear the good works of it too, not to glorify
us, but to glorify our Father; we should study to appear, in all our converse,
so mild and gentle and peaceable, that all who see us may witness for us that
we are of the meek of the earth. We must not only be moderate, but "let
our moderation be known."
He
that is in this respect a wise man, let him show it in the "meekness
of wisdom." What are good clothes worth if they be not worn? Why has
the servant a fine livery given him, but to show it for the honor of his master,
and of the family he belongs to? How can we say we are meek if we do not show
it? The showing of our meekness will beautify our profession, and will adorn
the doctrines of God our Saviour, and may have a very good influence upon
others, who cannot but be in love with such an excellent grace, when thus,
like the ointment of the right hand, it betrayeth itself, and the house is
filled with the odor of it.
Again,
this meekness must be thus showed unto
all men—foes as well as friends, those without as well as those within,
all that we have any thing to do with. We must show our meekness not only
to those above us, of whom we stand in awe, but to those below us, over whom
we have authority. The poor indeed use entreaties, but whatever is the practice,
it is not the privilege of the rich to "answer roughly." We must
show our meekness "not only to the good and gentle, but also to the froward;
for this is thankworthy." Our meekness must be as extensive as our love,
so exceeding broad is this commandment,
"all meekness to all men." We must show this meekness most to
those with whom we most converse. There are some that, when they are in company
with strangers, appear very mild and good-humored, their behavior is plausible
enough and complaisant; but in their families they are peevish and froward
and ill-natured, and those about them scarce know how to speak to them: this
shows that the fear of man gives greater check to their passion than the fear
of God. Our rule is to be meek towards all, even to the brute creation, over
whom we are lords, but must not be tyrants.
Observe
the reason which the apostle gives why we should show all meekness towards
all men; "for we ourselves also were sometimes foolish." Time was
when perhaps we were as bad as the worst of those we are now angry at; and
if now it be better with us, we are purely beholden to the free grace of God
in Christ that made the difference; and shall we be harsh to our brethren,
who have found God so kind to us? Has God forgiven us our great debt, and
passed by so many wilful provocations, and shall we be extreme to mark what
is done amiss against us, and make the worst of every slip and oversight?
The great gospel argument for mutual forbearance and forgiveness is, that
"God for Christ's sake has forgiven us."
It
may be of use also for the qualifying of our anger at inferiors, to remember
not only our former sinfulness against God in our unconverted state, but our
former infirmities in the age and state of inferiors: were not we ourselves
sometimes foolish? Our children are careless and playful and froward, and
scarcely governable; and were not we ourselves so when we were of their age?
And if we have now put away childish things, yet they have not. Children may
be brought up in the nurture and admonition of the Lord, without being provoked
to wrath.
5.
We must "study" to be
quiet, that is, study not to disturb others, nor to be ourselves disturbed
by others: be ambitious of this, as the greatest honor, so the word signifies.
The most of men are ambitious of the honor of great business and power and
preferment: they covet it, they court it, they compass sea and land to obtain
it; but the ambition of a Christian should be carried out towards quietness:
we should reckon that the happiest post, and desire it accordingly, which
lies most out of the road of provocation.
"Let
him that will, ascend the tottering seat
Of
courtly grandeur, and become as great
As
are his mounting wishes: as for me,
Let
sweet repose and rest my portion be.
———Let
my age
Slide
gently by, not overthwart the stage
Of
public action, unheard, unseen,
And
unconcerned, as if I ne'er had been."
This
is studying to be quiet. Subdue and keep under all those disorderly passions
which tend to the disturbing and clouding of the soul. Compose yourselves
to this holy rest; put yourselves in a posture to invite this blessed sleep
which God gives to his beloved. Take pains, as students in arts and sciences
do, to understand the mystery of this grace. I call it a mystery, because
St. Paul, who was so well versed in the deep things of God, speaks of this
as a mystery. "I am instructed," as in a mystery, "both to
be full and to be hungry, both to abound and to suffer need:" that is,
in one word, to be quiet. To study the art of quietness is to take pains with
ourselves, to have in our own hearts the principles, rules, and laws of meekness;
and to furnish ourselves with such considerations as tend to the quieting
of the spirit in the midst of the greatest provocations. Others are studying
to disquiet us; the more need we have to study how to quiet ourselves, by
a careful watching against all that which is ruffling and discomposing. Christians
should, above all studies, study to be quiet, and labor to be actuated by
an even spirit under all the unevenness of Providence, and remember that one
good word which Sir William Temple tells us the prince of Orange said he learnt
from the master of his ship, who, in a storm, was calling to the steersman,
"Steady, steady." Let but the hand be steady and the heart quiet,
and though our passage be rough, we may weather the point, and get safe to
the harbor.
CHAPTER V
SCRIPTURE PATTERNS
Good
examples help very much to illustrate and enforce good rules, bringing them
closer to particular cases, and showing them to be practicable. Precedents
are of great use in the law. If we would be found walking in the same spirit,
and walking in the same steps with those that are gone before us to glory,
this is the spirit by which we must be actuated, and these the steps in which
we must walk: this is the way of good men, for wise men to walk in. Let us
go forth then "by the footsteps of the flock," and set ourselves
to follow them who through faith and patience inherit the promises. We are
compassed about with a great cloud of witnesses who will bear their testimony
to the comfort of meekness, and upon trial recommend it to us; but we shall
single out only some few from the Scripture.
1.
Abraham was a pattern of meekness,
and he was the father of the faithful. As he was famous for faith, so was
he for meekness; for the more we have of faith towards God, the more we shall
have of meekness towards all men. How meek was Abraham when there happened
a strife between his herdsmen and Lot's, which, had it proceeded, might have
been of ill consequence, for "the Canaanite and the Perizzite dwelled
then in the land;" but it was seasonably overruled by the prudence of
Abraham. "Let there be no strife, I pray thee:" though he might
command peace, yet for love's sake he rather beseeches. Every word has an
air of meekness, and a tendency to peace. And when the expedient for the prevention
of strife was their parting from each other, though Lot was the junior, yet
Abraham, for peace sake, quitted his right, and gave Lot the choice; and the
gracious visit which God gave him thereupon was an abundant recompense for
his mildness and condescension.
Another
instance of Abraham's meekness we have when Sarah quarrelled with him so unreasonably
about her maid, angry at that which she herself had done. "My wrong be
upon thee: the Lord judge between thee and me." Abraham might soon have
replied, You may thank yourself, it was your own contrivance; but laying aside
the present provocation, he abides by one of the original rules of the relation,
"Behold, thy maid is in thy hand." He did not answer passion with
passion, that would have put all into a flame; but he answered passion with
meekness, and so all was quiet.
Another
instance of Abraham's meekness we have in the transactions between him and
Abimelech his neighbor. He first enters into a covenant of friendship with
him, which was confirmed by an oath, and then does not reproach him, but reproves
him for a wrong that his servants had done him about a well of water; which
gives us this rule of meekness, "Not to break friendship for a small
matter of difference:" such and such occasions there are, which they
that are disposed to it might quarrel about; but "what is that between
me and thee?"
If
meekness rule, matters in variance may be fairly reasoned and adjusted without
violation or infringement of friendship. This is the example of that great
patriarch. The future happiness of the saints is represented as the bosom
of Abraham—a quiet state. Those who hope to lie in the bosom of Abraham shortly,
must tread in the steps of Abraham now, whose children we are as long as we
thus do well, "and who," as Maimonides expresses it, "is the
father of all who are gathered under the wings of the divine Majesty."
2.
Moses was a pattern of meekness;
it was his master-grace; that in which, more than in any other, he excelled.
This testimony the Holy Ghost gives of him, that "the man Moses was very
meek, above all the men which were upon the face of the earth."
This
character of him is given upon occasion of an affront he received from those
of his own house, which intimates that his quiet and patient bearing it, was
the greatest proof and instance of his meekness. Those can bear any provocation
that can bear it from their near relations. The meekness of Moses, as the
patience of Job, was tried on all hands. Armor of proof shall be sure to be
shot at. It should seem that his wife was none of the best-humored women;
for what a passion was she in about the circumcising of her son, when she
reproached him as a bloody husband; and we do not read of one word that he
replied, but let her have her saying. When God was angry, and Zipporah angry,
it was best for him to be quiet. The lot of his public work was cast "in
the provocation, in the day of temptation in the wilderness;" but as
if all the mutinies of murmuring Israel were too little to try the meekness
of Moses, his own brother and sister, and those of no less a figure than Miriam
the prophetess, and Aaron the saint of the Lord, quarrel with him, speak against
him, envy his honor, reproach his marriage, and are ready to head a rebellion
against him. God heard this, and was angry. Num. 12:2, 9; but Moses, though
he had reason enough to resent it wrathfully, was not at all moved by it,
took no notice of it, made no complaint to God, no answer to them, and we
do not find one word that he said, till we find him praying heartily for his
provoking sister, who was then under the tokens of God's displeasure for the
affront she gave him. The less a man strives for himself, the more is God
engaged in honor and faithfulness to appear for him. When Christ said, "I
seek not mine own glory," he presently added, "but there is one
that seeketh and judgeth." And it was upon this occasion that Moses obtained
this good report: "He was the meekest of all the men on the earth."
"No man," says Bishop Hall, "could have given greater proofs
of courage than Moses. He slew the Egyptian, beat the Midianite shepherds,
confronted Pharaoh in his own court, not fearing the wrath of the king; he
durst look God in the face amid all the terrors of mount Sinai, and draw near
to the thick darkness where God was; and yet that Spirit which made and knew
his heart, saith he was the meekest, mildest man upon the earth. Mildness
and fortitude may well lodge together in the same breast, which corrects the
mistake of those that will allow none valiant but the fierce."
The
meekness of Moses qualified him to be a magistrate, especially to be king
in Jeshurun, among a people so very provoking that they gave him occasion
to use all the meekness he had, and all little enough to bear their manners
in the wilderness. When they murmured against him, quarrelled with him, arraigned
his authority, and were sometimes ready to stone him, he resented these provocations
with very little of personal application or concern; but instead of using
his interest in heaven to summon plagues upon them, he made it his business
to stand in the gap, and by his intercession for them, to turn away the wrath
of God from them; and this not once or twice only, but many times.
And
yet we must observe that, though Moses was the meekest man in the world, yet
when God's honor and glory were concerned, no one was more warm and zealous:
witness his resentment of the golden calf, when, in a holy indignation at
that abominable iniquity, he deliberately broke the tables. And when Korah
and his crew invaded the priest's office, Moses, in a pious wrath, said unto
the Lord, "Respect not thou their offering." He that was a lamb
in his own cause, was a lion in the cause of God: anger at sin as sin is very
well consistent with reigning meekness. Nor can it be forgotten that though
Moses was eminent for meekness, yet he once transgressed the laws of it. When
he was old, and his spirit was provoked, he spoke unadvisedly with his lips,
and it went ill with him for it, Psa. 106:32; which is written not for imitation,
but for admonition—not to justify our rash anger, but to engage us to stand
upon our guard at all times against it, that he who thinks he stands may take
heed lest he fall, and that he who has thus fallen may not wonder if he come
under the rebukes of divine Providence for it in this world, as Moses did,
and yet may not despair of being pardoned upon repentance.
3.
David was a pattern of meekness,
and it is promised that "the feeble shall be as David." In this,
as in other instances, he was a man after God's own heart. When his own brother
was so rough upon him without reason, "Why camest thou down hither?"
how mild was his answer. "What have I now done? Is there not a cause?"
When his enemies reproached him, he was not at all disturbed at it. "I,
as a deaf man, heard not." When Saul persecuted him with such an unwearied
malice, he did not take the advantage which Providence seemed to offer him,
more than once, to revenge himself, but left it to God. David's meek spirit
concurred with the proverb of the ancients: "Wickedness proceedeth from
the wicked, but my hand shall not be upon thee." When Nabal's churlishness
provoked him, yet Abigail's prudence soon pacified him, and it pleased him
to be pacified. When Shimei cursed him with a bitter curse in the day of his
calamity, he resented not the offence, nor would hear any talk of punishing
the offender: "So let him curse; let him alone, for the Lord hath bidden
him;" quietly committing his cause to God, who judges righteously. And
other instances there are in his story which evidence the truth of what he
said: "My soul is even like a weaned child." And yet David was a
great soldier, a man of celebrated courage, that slew a lion and a bear, and
a Philistine—as much a ravenous beast as either of them—which shows that it
was his wisdom and grace, and not his cowardice, that at other times made
him so quiet. David was a man that met with very many disquieting and disturbing
events in the several scenes of his life, through which, though they sometimes
ruffled him a little, yet, for the main, he preserved an admirable temper,
and an evenness and composedness of mind which was very exemplary. When, upon
the surprise of a fright, he changed his behavior before Abimelech, and counterfeited
that madness which angry people realize, yet his mind was so very quiet and
undisturbed that at that time he penned the 34th Psalm, in which
not only the excellency of the matter, and the calmness of the expression,
but the composing of it alphabetically in the Hebrew—speaks him to be, even
then, in a sedate frame, and to have very much the command of his own thoughts.
As at another time when his own followers spoke of stoning him, though he
could not still the tumult of his troops, he could those of his spirit, for
then he "encouraged himself in the Lord his God." As to those prayers
against his enemies which we find in some of his psalms, surely they did not
proceed from any such irregular passion as did in the least clash even with
the evangelical laws of meekness. We cannot imagine that one who was so piously
calm in his common conversation, should be sinfully hot in his devotion; nor
are they to be looked upon as the private expressions of his own angry resentments,
but as inspired predictions of God's judgments upon the public and obstinate
enemies of Christ and his kingdom, as appears by comparing Psa. 69:22, 23,
with Rom. 11:9, 10; and Psa. 109:8, with Acts 1:20. Nor are they any more
opposite to the spirit of the gospel than the cries of the souls under the
altar, or the triumphs of heaven and earth in the destruction of Babylon.
Rev. 6:10; 19:1.
4.
Paul was a pattern of meekness.
Though his natural temper seems to have been warm and eager, which made him
eminently active and zealous, yet that temper was so rectified and sanctified,
that he was no less eminently meek: he became all things to all men. He studied
to please all with whom he had to do, and to render himself engaging to them,
for their good to edification. How patiently did he bear the greatest injuries
and indignities, not only from Jews and heathens, but from false brethren,
that were so very industrious to abuse and undermine him. How glad was he
that Christ was preached, though out of envy and ill-will, by those that studied
to add affliction to his bonds. In governing the church, he was not led by
the sudden resolves of passion, but always deliberated calmly concerning the
use of the rod of discipline when there was occasion for it. "Shall I
come to you with a rod, or in the spirit of meekness?" that is, Shall
I proceed immediately to censures, or shall I not rather continue the same
gentle usage as hitherto, waiting still for your reformation? Herein the spirit
of meekness appears more open and legible than in the use of the rod, though
that also is very well consistent with it.
Many
other examples of meekness might be adduced, but the time would fail me to
tell of Isaac and Jacob and Joseph and Joshua; of Samuel also, and Job and
Jeremiah, and all the prophets and apostles, martyrs and confessors, and eminent
saints, who by meekness subdued, not kingdoms, but their own spirits; stopt
the mouths, not of lions, but of more fierce and formidable enemies; quenched
the violence, not of fire, but of intemperate and more ungovernable passions;
and so wrought righteousness, obtained promises, escaped the edge of the sword,
and out of weakness were made strong; and by all this obtained a good report.
Heb. 11:32-34. But, after all,
5.
Our LORD JESUS was the great pattern
of meekness and quietness of spirit; all the rest had their spots, but here
is a copy without a blot. We must follow the rest no further than they were
conformable to this great original: "Be ye followers of me," says
Paul, "as I am of Christ." He fulfilled all righteousness, and was
a complete exemplar of all that is holy, just, and good; but I think in most,
if not all those places of Scripture where he is particularly and expressly
propounded to us for an example, it is to recommend to us some or other of
the duties of Christianity; those, I mean, which tend to the sweetening of
our converse one with another. The Word was made flesh, and dwelt among us,
that he might teach us how to dwell together in unity. We must walk in love,
as Christ loved us; forgive, as Christ forgave us; please one another, for
Christ pleased not himself; be charitable to the poor, for we know the grace
of our Lord Jesus; wash one another's feet, that is, stoop to the meanest
offices of love, for Christ did so; doing all with lowliness of mind, for
it is the same mind that was in Christ Jesus; but above all, our Lord Jesus
was an example of meekness. Moses had this grace as a servant, but Christ
as a son: he was anointed with it above measure. He is called the "Lamb
of God," for his meekness and patience and inoffensiveness, and even
in his exaltation he retains the same character. One of the elders told John
that "the Lion of the tribe of Judah" would open the sealed book;
"and I beheld," says John, "and lo, a Lamb." He that was
a lion for strength and courage, was a lamb for mildness and gentleness; and
if a lion, yet "the Lion of the tribe of Judah," which the dying
patriarch describes to be a lion gone up from the prey, and that is stooped
down and couched, and not to be roused up, Gen. 49:9, indicating the quietness
and repose even of this lion. If Christ be a lion, he is a lion resting: the
devil is a lion roaring. But the adorations given to Christ by the heavenly
hosts speak of him as a Lamb. "Blessing and glory to him that sits upon
the throne;" they do not say, and to the Lion of the tribe of Judah,
but the "the Lamb." Though he has a name given him above every name,
yet he will be known by that name which denotes his meekness, as if this were
to be his name for ever, and this his memorial to all generations. As he that
rides upon the heavens by his name Jah, is the Father of the fatherless, and
the Judge of the widows; so Christ rides "prosperously, because of meekness."
Now
it is the character of all the saints that they follow the Lamb: as a lamb
they follow him in his meekness, and are therefore so often called the sheep
of Christ. This is that part of his copy which he expressly calls us to write
after: "Learn of me; for I am meek and lowly in heart." If the master
be mild, it ill becomes the servant to be froward. The apostle is speaking
of Christ's meekness under his sufferings, when he says that he "left
us an example, that we should follow his steps."
Let
us observe particularly the meekness of our Lord Jesus towards his Father, and towards his
friends, and towards his foes, in
each of which he is an example to us.
1.
He was very meek toward God his Father,
cheerfully submitting to his whole will, and standing complete in it. In his
commanding will, "Lo, I come," says he, "I delight to do thy
will:" though it enjoined him a very hard service, yet it was "his
meat and drink;" and he always did those things that pleased his Father.
So likewise in his disposing will he acquiesced from first to last. When he
was entering on that sharp encounter, though sense startled at it, and said,
"Father, if it be possible, let this cup pass from me;" yet he soon
submitted with a great deal of meekness: "Not as I will, but as thou
wilt." Though it was a very bitter cup, yet his Father put it into his
hand, and therefore he drank it: "The cup that my Father hath given me,
shall I not drink it?"
2.
He was very meek towards his friends
that loved and followed him. With what remarkable instances of mildness,
gentleness, and tenderness did he train up his disciples, though from first
to last he was "a man of sorrows, and acquainted with grief." Where
nature is corrupt, such are apt to be peevish and froward with those about
them; yet how meekly and calmly did he bear with their weaknesses and infirmities.
After they had been long under the inspection and influence of such a teacher,
and had all the advantages that men could have for acquaintance with the things
of God, yet how weak and defective were they in knowledge and gifts and graces!
How ignorant and forgetful were they; how slow of heart to understand and
believe! And what blunders did they make! Dull scholars it should seem they
were, and bad proficients. But their hearts being upright with him, he did
not cast them off, nor turn them out of his school, but rectified their mistakes,
instructed them in their duty and the doctrine they were to preach, by precept
upon precept, and line upon line; and taught them, as they were able to bear
it, as one that considered their frame, and could "have compassion on
the ignorant, and on them that are out of the way." As long as he was
with them, so long he suffered them. Mark 9:19. This, as it is a great encouragement
to Christian learners, so it is a great example to Christian teachers.
Also
Christ was meek in his forgiving and passing by their unkindness and disrespect
to himself. He was not extreme to mark what they did amiss of this kind. When
they murmured at the cost that was bestowed upon him, and called it waste,
and had indignation at it, he did not resent it as he might have done, nor
seem to observe how much what they said reflected upon him; nor did he condemn
them any other way than by commending the woman. When Peter and James and
John, the first three of his disciples, were with him in the garden, and very
unseasonably slept while he was in his agony praying, so little concerned
did they seem to be for him, yet observe how meekly he spoke to them: "Could
ye not watch with me one hour?" And when they had not a word to say for
themselves, so inexcusable was their fault, he had something to say for them,
and instead of accusing them, he apologizes for them: "The spirit indeed
is willing, but the flesh is weak." When Peter had denied him, and had
cursed and sworn he did not know him, than which—besides the falsehood and
perfidiousness of it—nothing could be more unkind, with what meekness did
he bear it! It is not said the Lord turned and frowned upon Peter, though
he deserved to be frowned into hell, but "the Lord turned and looked upon Peter," and that look
recovered him into the way to heaven: it was a kind look, and not an angry
one. Some days after, when Christ and Peter met in Galilee, and had dined
together as a token of reconciliation, and some discourse passed between them,
not a word was said of this matter; Christ not upbraid him with his fault,
nor chide him for it, nor did there appear any other fruit of the falling
out of these lovers, but only the renewing of their love with greater endearments;
which teaches us to forgive and forget the unkindness of those that are for
the main our true friends, and if any occasion of difference happens, to turn
it into an occasion of confirming our love to them.
3.
He was very meek towards his enemies,
that hated and persecuted him. The whole story of his life is filled with
instances of invincible meekness. While he "endured the contradiction
of sinners against himself," he had a perpetual serenity and harmony
within, and was never in the least discomposed by it. When his preaching and
miracles were cavilled at and reproached, and he himself represented under
the blackest characters, not only as the drunkard's companion, but as the
devil's confederate, with what a wonderful calmness did he bear it! How mildly
did he answer with reason and tenderness, when he could have replied in thunder
and lightning! How well satisfied, under all such invidious reflections, with
this, that "wisdom is justified of all her children." When some
of his disciples would have had fire from heaven upon those rude people that
refused him entertainment in their town, he was so far from complying with
the motion, that he rebuked it: "Ye know not what manner of spirit ye
are of." "This persuasion cometh not of Him that calleth you."
The design of Christ and of his holy religion is to shape men into a mild
and merciful temper, and to make them sensibly tender of the lives and comfort
even of their worst enemies. Christianity was intended to revive humanity,
and to make those men, who had made themselves beasts. But our Lord Jesus
did in a more especial manner evidence his meekness when he was in his last
sufferings—that awful scene. Though he was the most innocent and the most
excellent person that ever was, who, by the doctrine he had preached and the
miracles he had wrought, had richly deserved all the honors and respect that
the world could pay him, and infinitely more; and though the injuries he received
were ingeniously and industriously contrived to the highest degree of affront
and provocation; yet he bore all with an undisturbed meekness, and with that
shield quenched all the fiery darts which his malicious enemies shot at him.
His
meekness towards his enemies appeared in what he said to them: not one angry
word, in the midst of all the indignities they offered him. "When he
was reviled, he reviled not again." When he was buffeted and spit upon
and abused, he took it all patiently; one would wonder at the gracious words
which even then proceeded out of his mouth: witness that mild reply to him
that smote him: "If I have spoken evil, bear witness of the evil; but
if well, why smitest thou me?"
Also
his meekness towards his enemies appeared in what he said to God for them:
"Father, forgive them;" so giving an example to his own rule: "Pray
for them which despitefully use you." Though he was then deeply engaged
in the most solemn transaction that ever passed between heaven and earth,
though he had so much to do with God for himself and his friends, yet he did
not forget to offer this prayer for his enemies.
The
mercy he begged of God for them was the greatest mercy—that which he was then
dying to purchase and procure—the pardon of their sins: not only, Father,
spare them, or reprieve them, but, Father,
forgive them; the excuse he pleaded
for them was the best their crime was capable of: "They know not what
they do."
Now
in all these things our Master has left us an example. What is the practice
of religion, but the imitation of God endeavored by us? And what the principle
of it, but the image of God renewed in us? We are bid to be followers of God,
as dear children. But this sets the copy we are to write after at a mighty
distance, for God is in heaven, and we are upon earth; and therefore in the
Lord Jesus Christ, God incarnate, God in our nature, the copy is brought among
us, and the transcribing of it in some measure appears more practicable. "He
that hath seen me," says Christ, "hath seen the Father;" and
so he that imitates Christ, imitates the Father. The religion which our Lord
Jesus came into the world to establish, being every way so well calculated
for the peace and order of the world, and being designed to recover the lapsed
souls of men from their degenerate state, and to sweeten their spirits and
temper, and so to befriend human society, and to make it some way conformable
to the blessed society above; he not only gave such precepts as were wonderfully
fitted to this great end, but recommended them to the world by the loveliness
and amiableness of his own example. Are we not called Christians from Christ, whom
we call Master and Lord, and shall we not endeavor to accommodate ourselves
to him? We profess to rejoice in him as our forerunner, and shall we not run
after him? To what purpose were we listed under his banner, but that we might
follow him as our leader? We have all of us reason to say that Jesus Christ
is very meek, or else we that have provoked him so much and so often had been
in hell long ago; we owe it to his meekness, to whom all judgment is committed,
that we have not ere this been carried away with a swift destruction, and
dealt with according to the desert of our sins, which, if duly considered,
one would think should tend greatly to soften us. The apostle draws an argument
from that kindness and love to us which we ourselves have experienced, who
were foolish and disobedient, to persuade us to be "gentle, showing all
meekness;" and he beseeches the Corinthians "by the meekness and
gentleness of Christ," as a thing very winning, and of dear and precious
account. Let "the same mind" therefore be in us, not only which
was, but which, as we find to our comfort,
still is in Christ Jesus. That we
may not forfeit our interest in his meekness, let us tread in the steps of
it; and as ever we hope to be like him in glory hereafter, let us study to
be like him in grace, in this grace now. It is a certain rule, by which we
must all be tried shortly, that "if any man hath not the Spirit of Christ,"
that is, if his spirit be not in some measure like Christ's, "he is none
of his." Rom. 8:9. And if we be not owned as his, we are undone for ever.
CHAPTER VI
WHEN MEEKNESS IS SPECIALLY REQUIRED
The
rule is general—we must show "all meekness;" but it will be of use
to observe some special cases to which the Scripture applies this rule.
1.
We must give reproofs with meekness.
It is the apostle's direction, "If a man be overtaken in a fault,"
that is, if he be surprised by a temptation and overcome, as the best may
be, if God leave them to themselves, "ye which are spiritual, restore
such a one in the spirit of meekness." By the spiritual man, to whom
he gives this rule, he means not ministers only; doubtless it is a rule to
private Christians: all that have opportunity must reprove, and all that reprove
must do it with meekness. Ye that are spiritual, if you would approve yourselves
so indeed, actuated by the Holy Spirit, and minding the things of the Spirit,
be careful in this matter. Especially let those that are Christians of the
highest form, that excel in grace and holiness and the best gifts—such are
called spiritual, in distinction from babes in Christ, 1 Cor. 3:1—let them
look upon themselves as obliged, in a more peculiar manner, to help others;
for where God gives five talents, he expects the improvement of five; the
strong must bear the infirmities of the weak. The setting of a dislocated
joint or a broken bone is, for the present, painful to the patient; but it
must be done, and it is in order to the making of broken bones to rejoice.
Now this you must do with the spirit of meekness, with all the candor and
gentleness and convincing evidences of love and kindness that can be. The
three qualifications of a good surgeon are very requisite in a reprover: namely,
to have an eagle's eye, a lion's heart, and a lady's hand; that is, to be
endued with a great deal of wisdom and courage and meekness. Though sometimes
it is needful to reprove with warmth, yet we must never reprove with wrath,
"for the wrath of man worketh not the righteousness of God."
There
is an observable difference, but no contradiction between the directions Paul
gives to Timothy, and those he gives to Titus in this matter. To Titus he
writes to "reprove sharply," and to "rebuke with all authority."
To Timothy he writes "not to strive, but to be gentle;" to reprove
"with all long-suffering." The reason of this difference may be
found in the different temper of those they had to deal with. Timothy was
among the Ephesians, a tractable, complaisant people, that would be easily
managed, and with them he must always deal gently. Titus was among the Cretians,
that were headstrong, and not to be wrought upon but by sharper methods. Thus,
in reproving, a difference must be made; of some we must "have compassion,
and others save with fear," but never with anger, "pulling them
out of the fire." Or the reason of the different instructions they received
may be found—as Gregory, one of the ancients, assigns it—in the different
temper of Timothy and Titus. "Titus was a man of a very soft and mild
temper, and he had need of a spur to quicken him to a needful acrimony in
his reproofs; but Timothy was a man of a more warm and sanguine temper, and
he had need of a bridle to keep him from an intemperate heat in his reproofs;"
and then it teaches us, that those who are naturally keen and fervent should
double their guard upon their own spirits when they are reproving, that they
may do it with all meekness.
Christ's
ministers must be careful, while they display God's wrath, to conceal their
own; and be very jealous over themselves, lest sinful anger shelter itself
under the cloak of zeal against sin. When reproving—whoever be the reprover—degenerates
into railing and reviling and opprobrious language, how can we expect the
desired success? It may provoke to contention and to every evil work, but
it will never provoke to love and to good works. The work of heaven is not
likely to be done by a tongue set on fire of hell. Has Christ need of madmen?
or will you talk deceitfully and passionately for him? A potion given too
hot, scalds the patient, and does more hurt than good; and so many a reproof,
good for the matter of it, has been spoiled by an irregular management. Meekness
hides the lancet, gilds the pill, and makes it passable; dips the nail in
oil, and then it drives the better. Twice we find Jonathan reproving his father
for his rage against David; once he did it with meekness: "Let not the
king sin against his servant"—against David—and it is said, "Saul
hearkened to him." But another time his spirit was provoked: "Wherefore
shall he be slain?" and the issue of it was ill. Saul was not only impatient
of the reproof, but enraged at the reprover, and cast a javelin at him. Reproofs
are likely to answer the intention when they manifestly evidence the good
will of the reprover, and are made up of soft words and hard arguments; this
is to "restore with the spirit of meekness," and there is a good
reason added, "considering thyself;" he may fall to-day, I may to-morrow.
Those who think they stand fast, know not how soon they may be shaken and
overthrown, and therefore we must treat those that are overtaken in a fault,
with the same tenderness and compassion that we would wish to find, if it
were our own case.
2.
We must receive reproofs with meekness.
If we do that which deserves rebuke, and meet with those that are so just
and kind as to give it us, we must be quiet under it, not quarrelling with
the reprover, nor objecting to the reproof, nor fretting that we are touched
in a sore place; but submitting to it, and laying our souls under the conviction
of it. If reproofs be physic[al], it becomes us to be patient. "Let the
righteous smite me, it shall be a kindness," and an excellent oil, healing
to the wounds of sin, and making the face to shine; and let us never reckon
that it breaks the head, if it do but help to break the heart. Meekness suffers
the word of admonition, and takes it patiently and thankfully, not only from
the hand of God that sends it, but from the hand of our friend that brings
it. We must not be like the reprobate Sodomites, or that pert Hebrew, Exod.
2:14, that flew in the face of their reprovers, though really they were the
best friends they had, with, "Who made thee a judge?" but like David,
who, when Abigail so prudently scotched the wheels of his passion, not only
blessed God that sent her, and blessed her advice, but blessed her: not only hearkened to her voice, but accepted her person. Though
perhaps the reprover supposes the fault greater than really it was, and though
the reproof be not given with all the prudence in the world, yet meekness
will teach us to accept it quietly, and to make the best use we can of it.
Nay, if indeed we be altogether innocent of that for which we are reproved,
yet the meekness of wisdom would teach us to apply the reproof to some other
fault of which our own consciences convict us: we would not quarrell with
a real intended kindness, though not done with ceremony, and though in some
circumstances mistaken or misplaced.
You
that are in inferior relations—children, servants, scholars—must, with all
meekness and submission, receive the reproofs of your parent, masters, and
teachers; their age supposes them to have more understanding than you, and
their place gives them an authority over you to which you are to pay a deference,
and in which you are to acquiesce, else farewell all order and peace. The
angel rebuked Hagar for flying from her mistress, though she dealt harshly
with her, and obliged her to return and submit herself under her hands. "If
the spirit of a ruler rise up against thee," and thou be chidden for
a fault, "leave not thy place," as an inferior; for "yielding
pacifieth great offences." "If thou hast thought evil, lay thy hand
upon thy mouth" to keep that evil thought from breaking out in any undue
and unbecoming language. Reproofs are likely to do us good when we meekly
submit to them; they are "as an ear-ring of gold, and an ornament of
fine gold," when "an obedient ear" is given to a wise reprover.
Nay, even superiors are to receive reproofs from their inferiors with meekness,
as they would any other token of kindness and good will. Naaman, who turned
away from the prophet in a rage, yet hearkened to the reproof his own servants
gave him, and was overruled by the reason of it, which was no more a disparagement
to him than it was to receive instruction from his wife's maid to whom to
go for a cure of his leprosy. Meekness teaches us, when a just reproof is
given, to regard not so much who speaks, as what is spoken.
3.
We must instruct gainsayers with
meekness, 2 Tim. 2:24, 25. It is prescribed to ministers that they "must
not strive, but be gentle to all men," in meekness instructing those
that oppose themselves. They serve the Prince of peace; they preach the gospel
of peace; they are the ambassadors of peace; and therefore must be sure to
keep the peace. The apostles, those prime-ministers of state in Christ's kingdom,
were not military men, or men of strife and noise, but fishermen that followed
their employment with quietness and silence. It is highly necessary that the
guides of the church be strict governors of their own passions. "Learn
of me," says Christ; "for I am meek and lowly," and therefore
fit to teach you. We must "contend earnestly," but not angrily and
passionately—no, not for "the faith once delivered to the saints."
When we have ever so great an assurance that it is the cause of truth we are
pleading, yet we must so manage our defence against those who gainsay, as
to make it appear that it is not the confusion
of the erroneous, but the confutation
of the error that we intend. This meekness would teach us not to prejudge
a cause, nor to condemn an adversary unheard, but calmly to state matters
in difference, as knowing that a truth well opened is half confirmed. It would
teach us not to aggravate matters in dispute, nor to father upon an adversary
all the absurd consequences which we think may be inferred from his opinion;
it would teach us to judge charitably of those that differ from us, and to
forbear all personal reflections in arguing with them. God's cause needs not
the patronage of our sinful passions, which often give a mighty shock even
to the truth for which we plead. Meekness would prevent and cure that bigotry
which has been so long the bane of the church, and contribute a great deal
towards the advancement of that happy state in which, notwithstanding little
differences of apprehension and opinion, the Lord shall be one, and his name
one. Public reformations are carried on with most credit and comfort, and
are most likely to settle on lasting foundations, when meekness sits at the
stern and guides the motions of them. When Christ was purging the temple,
though he was therein actuated by a zeal for God's house that even ate him
up, yet he did it with meekness and prudence, which appeared in this instance,
that when he drove out the sheep and oxen, which would easily be caught again,
he said to them that sold doves, "Take these things hence." He did
not let loose the doves and send them flying, for that would have been to
the loss and prejudice of the owners. Angry, noisy, bitter arguings ill become
the assertors of that truth which is great, and will prevail. Our Lord Jesus
lived in a very froward and perverse generation, yet it is said, "He
shall not strive nor cry, neither shall any man hear his voice in the street."
Though he could break them as easily as a bruised reed, and extinguish them
as soon as one could quench the wick of a candle newly lighted, yet he will
not do it till the day comes when "he shall bring forth judgment unto
victory." Moses dealt with a very obstinate and stiff-necked people,
and yet "my doctrine," says he, "shall drop as the rain, my
speech shall distil as the dew." It was not the wind, nor the earthquake,
nor the fire, that brought Elijah into temper—for the Lord was not in them—but
"the still small voice;" when he heard that, he wrapt his face in
his mantle. In dealing with gainsayers, a spirit of meekness will teach us
to consider their temper, education, custom, the power of prejudice they labor
under, the influence of others upon them, and to make allowances accordingly,
and not to call, as passionate contenders are apt to do, every false step
an apostasy; every error and mistake, nay, every misconstrued, misplaced word,
a heresy; and every misdemeanor no less than treason and rebellion: methods
of proceeding more likely to irritate and harden, than to convince and reduce
gainsayers. I have heard it observed long since, that "the scourge of
the tongue has driven many out of the temple, but never drove any into it."
4.
We must make profession of the hope
that is in us with meekness. "Be ready always to give an answer"—to
make your defence or apology, so the word is—whether judicially or extrajudicially,
as there is occasion, "to every man that"—soberly, not scoffingly
and in derision—"asks you a reason of the hope that is in you,"
that is, of the hope you profess, which you hope to be saved by, "with
meekness and fear." Observe, it is very well consistent with Christian
quietness to appear in the defence of truth, and to avow our Christian profession,
when at any time we are duly called to it. That is not meekness, but base
cowardice, that tamely betrays and delivers up any of Christ's truths or institutions
by silence, as if we were ashamed or afraid to confess our Master. But the
office of meekness at such a time is to direct us how and in what manner to
bear our testimony, not with pride and passion, but with humility and mildness.
Those that would successfully confess the truth, must first learn to deny
themselves; and we must give an account of our hope with a holy fear of missing
it in such a critical juncture. When we give a reason for our religion, we
must not boast of ourselves, or of our own attainments, nor reflect contempt
and wrath upon our persecutors, but remember that "the present truth,"
so it is called, 2 Peter 1:12, the truth which is now to be asserted, is the
same with the word of Christ's patience, Rev. 3:10; that is, the word which
must be patiently suffered for, according to the example of Him who, with
invincible meekness, before Pontius Pilate "witnessed a good confession."
A great abasement and diffidence of ourselves may very well consist with a
firm assurance of the truth, and a profound veneration for it.
In
lesser things, wherein wise and good men are not all of a mind, meekness teaches
us not to be too confident that we are in the right, nor to censure and condemn
those that differ from us, as if we were the people, and wisdom should die
with us; but quietly to walk according to the light that God has given us,
and charitably to believe that others do so too, waiting till God shall reveal
either this to them, Phil. 3:15, or that to us. Let it in such cases suffice
to vindicate ourselves, which every man has a right to do, without a magisterial
sentencing of others. Why should we be many masters when we are all offenders,
Jas. 3:1, 2, and the bar is our
place, not the bench? Meekness will
likewise teach us to manage a singular opinion, wherein we differ from others,
with all possible deference to them and suspicion of ourselves, not resenting
it as an affront to be contradicted, but taking it as a kindness to be better
informed. Nor must we be angry that our hope is inquired into: even such a
trial of it, if we approve ourselves well in it, may be found to praise and
honor and glory, to which our meekness will very much contribute, as it puts
a lustre upon and a convincing power into the testimony we bear. We then "walk
worthy of the vocation wherewith we are called," when we walk "in
all lowliness and meekness."
5.
We must bear reproaches with meekness.
Reproach is a branch of that persecution which all that will live godly in
Christ Jesus must expect; and we must submit to it, behaving ourselves quietly
and with a due decorum, not only when "princes sit and speak against
us," but even when "the abjects gather themselves together against
us," and we become "the song of the drunkard." Sometimes we
find it easier to keep calm in a solemn and expected engagement than in a
sudden skirmish or a hasty rencounter; and therefore, even against those slight
attacks, it is requisite that meekness be set upon the guard. If we be slandered,
and have all manner of evil said against us falsely, our rule is, not to be
disturbed at it, not to render "railing for railing;" but though
we may, as we have opportunity, with meekness deny the charge, as Hannah did
when Eli overhastily censured her as drunken: "No, my lord, I have drunk
neither wine nor strong drink;" yet when that is done, we must, without
meditating any revenge, quietly commit our cause to God, who will, sooner
or later, clear up our innocency as the light, which is promised in Psa. 37:5,
6; and therefore "fret not thyself," but wait patiently; "cease
from anger, and forsake wrath." Mr. Dod was wont to charm his friends
into silence under reproaches with this: that "if a dog bark at a sheep,
the sheep will not bark at the dog again." We do but gratify our great
adversary and do his work for him when we suffer the peace and serenity of
our minds to be broken in upon by the reproaches of the world. For me to disquiet
myself and put myself into a passion because another abuses me, is as if I
should scratch up the skin of my face to fetch off the dirt which my adversary
throws on it. When reproaches provoke our passions, which excite us to render
bitterness for bitterness, we thereby lose the comfort and forfeit the honor
and reward which the divine promise has annexed to the reproach of Christ;
and shall we suffer so many things in vain? We likewise thereby give occasion
to those who had spoken evil of us falsely, to speak evil of us truly; and
perhaps our religion suffers more by our impatience under the reproach, than
by the reproach itself. For what have we the law and pattern and promise of
Christ, but to calm our spirits under reproaches for well-doing? Truly those
can bear but a little for Christ who cannot bear a hard or an unkind word
for him. If we either faint or fret in such a day of adversity, it is a sign
our strength is small indeed. May it not satisfy us, that by our meekness
and quietness under reproaches we engage God for us, who has promised that
he will "with righteousness judge the poor," the poor in spirit,
and will "reprove with equity for the meek of the earth." He that
has bid us to "open our mouth for the dumb," will not himself be
silent. And shall we not learn at last, instead of fretting and being exceeding
angry, to rejoice and be exceeding glad, when "we suffer this for righteousness'
sake?" May we not put such reproaches as pearls in our crown, and be
assured that they will pass well in the account another day, when there will
be an advantageous resurrection of names as well as bodies, in the prospect
of which we have reason to "rejoice that we are counted worthy to suffer
shame for his name;" that we are honored to be dishonored for Him who
for our sakes endured the cross and despised the shame. It is one of the laws
of meekness to despise being despised.
CHAPTER VII
ARGUMENTS FOR MEEKNESS
In
order to the well-governing of the soul, the judgment must be furnished with
proper dictates, else it will never be able to keep peace in the affections;
the emotions of the soul are then likely to be even and regular and constant,
when we have fixed to ourselves good principles by which we are governed,
and under the influence of which we act. We shall select a few truths, out
of many which might be mentioned, proper for use as there is occasion.
1.
He has the sweetest and surest peace
who is the most master of his own passions. The comfort that a man has
in governing himself is much greater than he could have in having people to
serve him, and nations to bow down to him. It is certain the worst enemies
we have, if ever they break loose and get head, are in our own bosoms. Enemies
without threaten only the evil of pain; they can but kill the body, and no
great hurt in that as a child of God, if they do not provoke the enemies within,
our own irregular passions, which, if they be not kept under, plunge us in
the evil of sin. An invasion from abroad does not so much disturb the peace
of a kingdom as an insurrection at home; and therefore it concerns us to double
our guard where our danger is greatest; and above all keepings, to keep our
hearts, that no passion be allowed to stir without a good reason to be given
for it, and a good use to be made of it; and then if we be troubled on every
side, yet not distressed; perplexed, yet not in despair, 2 Cor. 4:8, 9; offended
by our fellow-servants, but not offending our Master; reproached by our neighbors,
but not by our own consciences—this is like Zion's peace, peace within the
walls. We have need to pray as one did, Lord, deliver me from that ill man,
mine own self, and then I am safe enough. The lusts that "war in our
members" are the enemies that "war against the soul." If this
war be brought to a good issue, and those enemies suppressed, whatever other
disturbances are given, peace is in the soul, with grace and mercy from God,
and from the Lord Jesus. Nehemiah was aware of this, as the design of his
enemies, when they hired a pretended prophet to give an alarm, and to advise
him meanly to shift for himself; it was, says he, "that I should be afraid,
and do so, and sin." Whatever we lose, we shall not lose our peace, if
we do but keep our integrity; therefore, instead of being solicitous to subdue
our enemies that lay siege to us, let us double our watch against the traitors
within the garrison, from whom especially our danger is: since we cannot prevent
the shooting of the fiery darts, let us have our shield ready wherewith to
quench them. If we would not hurt ourselves, blessed be God, no enemy in the
world can hurt us. Let us but keep the peace within by the governing of our
own passions, and then, whatever assaults may be made upon us, we may therein,
with the daughter of Zion, despise them and laugh them to scorn, and shake
our head at them. Isa. 37:22. Let us believe that in times of agitation and
alarm our strength is to sit still, in a holy quietness and composure of mind:
"this is the rest wherewith you may cause the weary to rest; and this
is the refreshing;" and it is enough.
2.
In many things we all offend. This
truth we have as a reason why we must not be many masters. Jas. 3:2. It would
help to subdue and moderate our anger at the offences of others, if we considered,
1.
That it is incident to human nature
to offend. While we are in this world, we must not expect to converse
with angels, or the spirits of just men made perfect; no, we are obliged to
have a communication with creatures that are foolish and corrupt, peevish
and provoking, and who are all subject to like passions: such as these we
must live among, else must we needs go out of the world. And have we not reason
then to count upon something or other uneasy and displeasing in all relations
and conditions? The best men have their defects in this imperfect state; those
who are savingly enlightened, yet knowing but in part, have their blind side;
the harmony, even of the communion of the saints, will sometimes be disturbed
with jarring strings; why then should we be surprised into passion and disquiet,
when that which gives us the disturbance is no more than what we looked for?
Instead of being angry, we should think with ourselves thus: Alas, what could
I expect but provocation from corrupt and fallen man? Among such foolish creatures
as we are, it must needs be that offences will come; and why should not I
have my share of them? The God of heaven gives this as a reason of his patience
towards a provoking world, that it is in their nature to be provoking: "I
will not again curse the ground any more for man's sake; for the imagination
of man's heart is evil from his youth," and therefore better is not to
be expected from him. And upon this account he had compassion on Israel. Psa.
78:39. "He remembered that they were but flesh;" not only frail
creatures, but sinful, and bent to backslide. Do men gather grapes of thorns?
"I knew that thou wouldest deal very treacherously, and wast called a
transgressor from the womb." And should not we, much more, be governed
by the same consideration? "If thou seest the violent perverting of judgment
and justice in a province," remember what a provoking creature sinful
man is, and then thou wilt not marvel at the matter. The consideration of
the common infirmity and corruption of mankind should be made use of, not
to excuse our own faults to ourselves, which does but take off the edge of
our repentance, and is the poor subterfuge of a deceived heart; but to excuse
the faults of others, and so take off the edge of our passion and displeasure,
and preserve the meekness and quietness of our own spirits.
2.
It is incident to ourselves among the
rest to offend. The apostle puts himself into the number: We all offend.
We offend God; if we say we do not, we deceive ourselves; and yet he bears
with us from day to day, and is not extreme to mark what we do amiss. Our
debts to him are talents, our brethren's to us but pence. Think then, if God
should be as angry with me for every provocation, as I am with those about
me, what would become of me? They are careless in their observance, and perhaps
wilful in their offence, and am not I so to God? yea, am not I a thousand
times worse? Job said, when his servants were provoking, and he was tempted
to be harsh with them, "What then shall I do when God riseth up? and
when he visiteth, what shall I answer him?"
And
are we not apt enough likewise to offend our
brethren? Either we have offended, or may offend; so that we have need
that others should bear with us, and why should we not bear with them? Our
rule is, What we would that men should do to us when we offend them, the same
we should do to them when they offend us; for this is the law and the prophets.
Matt. 7:12. Solomon appeals to our consciences herein: "For oftentimes
also thine own heart, which is instead of a thousand witnesses, knoweth that
thou thyself likewise hast cursed others." The penitent remembrance of
former guilt would greatly help to curb the passionate resentment of present
trouble. When the undutiful, rebellious son, in a story that I once read,
dragged his father by the hair of the head to the house door, it appeased
the anger of the old man to remember, that just so far he had dragged his
father; and it seems to have silenced Adonibezek, that he was now treated
no otherwise than he had treated others. Judges 1:7.
3.
Men are God's hand; so it is said,
Psa. 17:14: "From men which are thy hand, O Lord," or rather tools
in thy hand; which are "thy sword." We must abide by this principle,
that whatever it is that crosses us, or is displeasing to us at any time,
God has an overruling hand in it. David was governed by this principle when
he bore Shimei's spiteful reproaches with such invincible patience: "So
let him curse, because the Lord hath said unto him, Curse David." Let
him alone, for the Lord hath bidden him. This consideration will not only
silence our murmurings against God, the author, but all our quarrellings with
men, the instruments of trouble and vexation. Men's reproaches are God's rebukes;
and whoever he be who affronts me, I must see, and say, that therein my Father
corrects me. This quieted the spirit of Job, in reference to the injuries
of the Chaldeans and Sabeans, though he dwelt as a king in the army; and his
power and interest seem to have been sustained when those intruders first
made that inroad upon him, and so he could not but see his help in the gate;
yet we find him not meditating any revenge, but calming the disturbances of
his own soul with the consideration of God's sovereign disposal, overlooking
all the instruments of his trouble, thoughts of which would but have mingled
anger, the more disquieting passion, with his sorrow; this therefore suffices
to still the storm. "The Lord gave, and the Lord hath taken away; blessed
be the name of the Lord." When his brethren stood aloof from him, his
kindred and his friends looked scornfully upon him as an alien; and instead
of oil, poured vinegar into his wounds, so that his eye continued in this
provocation; yet even in that part of his trouble he owns the hand of God:
"He hath put my brethren far from me." It is a very quieting
truth—the Lord help us to mix faith with it—that every creature is that to
us, and no more, that God makes it to be; and that while many seek the ruler's
favor, and more perhaps fear the ruler's displeasure, every man's judgement
proceedeth from the Lord. Would we but more closely observe, and readily own
the hand of God in that which disquiets and provokes us, surely, though we
regarded not man, yet, if we had any fear of God before our eyes, that would
reconcile us better to it, and suppress all intemperate and undue resentments.
In murmuring at the stone, we reflect upon the hand that throws it, and lay
ourselves under the woe pronounced against him that strives with his Maker.
We know it is interpreted as a taking up arms against the king, if we take
up arms against any that are commissioned by him.
4.
There is no provocation given us at any time but, if it be skilfully and graciously
improved, good may be gotten by it.
If we have but that wisdom of the prudent which is to understand his way,
and all the advantages and opportunities of it, doubtless we may, quite contrary
to the intention of those who trespass against us, gain some spiritual, that
is, some real benefit to our souls, by the injuries and offences that are
done to us: for even these are made to work together for good to them that
love God. This is a holy and a happy way of opposing our adversaries, and
resisting evil. It is an ill weed indeed out of which the spiritual bee cannot
extract something profitable, and for its purpose. Whatever lion roars against
us, let us but go on in the strength and spirit of the Lord, as Samson did,
and we may not only rend it as a kid, so that it shall do us no real harm,
but we may withal get meat out of the eater, and sweetness out of the strong.
As it turns to the unspeakable prejudice of many, that they look upon reproofs
as reproaches, and treat them accordingly with anger and displeasure; so it
would turn to our unspeakable advantage if we could but learn to call reproaches
reproofs, and make use of them as such for our conviction and humiliation:
and thus the reproach of Christ may become true riches to us, greater than
the treasures of Egypt.
We
are told of an imposthume (apostate) that was cured with the thrust of an
enemy's sword; and of one that was happily converted from drunkenness by being
called, in reproach, "a tippler." It is very possible that we may
be enlightened, or humbled, or reformed; may be brought nearer to God, or
weaned from the world; may be furnished with matter for repentance or prayer
or praise, by the injuries that are done us, and may be much furthered in
our way to heaven by that which was intended for an affront or provocation.
This principle would put another aspect upon injuries and unkindness, and
would quite change their character, and teach us to call them by another name:
whatever the subordinate instrument intended, God designed it, as our other
afflictions, to yield the peaceable fruit of righteousness; so that, instead
of being angry at the man that meant us ill, we should rather be thankful
to the God that intended us good, and study to answer his intention. This
kept Joseph in good temper towards his brethren, though he had occasion enough
to quarrel with them: "You thought evil against me, but God meant it
unto good." This satisfied Paul—in reference to the thorn in the flesh,
that is, the calamities and oppositions of the false apostles, which touched
him more sensibly than all the efforts of persecuting rage—that it was intended
to hide pride from him, lest he should be "exalted above measure with
the abundance of revelations;" and there seems to be an instance of the
good effect it had upon him immediately upon the mention of it, for within
a few lines after, he lets fall that humble word, "I am nothing."
We should be apt to think too highly of ourselves, and too kindly of the world,
if we did not meet with some injuries and contempt, by which we are taught
to cease from man. Did we but more carefully study the improvement of an injury,
we should not be so apt to desire to revenge it.
5.
What is said and done in haste, is likely
to be matter for deliberate repentance. We find David often remembering
with regret what he said in haste, particularly one angry word he had said
in the day of his distress and trouble, which seemed to reflect upon Samuel,
and indeed upon all that had given him any encouragement to hope for the kingdom:
"I said in my haste, All men are liars;" and this hasty word was
a grief to him long after. "He that hasteth with his feet sinneth."
When a man is transported by passion into any impropriety, we commonly qualify
it with this, that "he is a little hasty," as if there were no harm
in that; but we see there is harm in it: he that is in haste may contract
much guilt in a little time. What we say or do unadvisedly when we are hot,
we must unsay or undo again when we are cool, or do worse. Now who would wilfully
do that which, sooner or later, he must repent of? A heathen that was tempted
to a chargeable sin, could resist the temptation with this consideration,
that "he would not buy repentance so dear." Is repentance such a
pleasant work that we should so industriously "treasure up unto ourselves
wrath against the day of wrath," either the day of God's wrath against
us, or our own against ourselves? You little think what a torrent of self-affliction
you let in, when you let the reins loose to an immoderate ungoverned passion.
You are angry at others and reproach them, and are ready to abhor them and
to revenge yourselves upon them, and your corrupt nature takes a strange kind
of pleasure in this. But do you know that all this will at last rebound upon
yourselves, and return into your own bosom? Either here or in a worse place
you must repent of all this; that is, you must turn all these passions upon
yourselves; you must be angry at yourselves, and reproach yourselves, and
call yourselves fools, and abhor yourselves, and smite upon your own breasts;
nay, and if God give you grace, take a holy revenge upon yourselves, which
is reckoned among the products of godly sorrow, 2 Cor. 7:11; and what can
be more uneasy than all this? You take great liberty in chiding those that
you have under your power, and uttering perhaps abusive language, because
you know they dare not chide you again; but dare not your own hearts smite
you, and your consciences chide you? And is it not easier to bear the chidings
of any man in the world, which may either be avoided, or answered, or slighted,
than to bear the reproaches of our own consciences, which, as we cannot avoid
hearing, so we cannot trifle with; for when conscience is awake, it will be
heard, and will tell us home wherein "we are verily guilty concerning
our brother." Let this thought therefore quiet our spirits when they
begin to be tumultuous, that hereby we shall but make work for repentance;
whereas, on the contrary, as Abigail suggested to David, the bearing and forgiving
of an injury will be no trouble or grief of mind afterwards. Let wisdom and
grace therefore do what time will do; that is, cool our heat, and take off
the edge of our resentment.
6.
That is truly best for us which is most
pleasing and acceptable to God, and a meek and quiet spirit is so. No
principle has such a commanding influence upon the soul as that which has
a regard to God, and wherein we approve ourselves to him. It was a good hint
which the woman of Tekoah gave to David, when she was suing for a merciful
sentence: "I pray thee, let the king remember the Lord thy God;"
nor could any thought be more appeasing than that. Remember how gracious and
merciful and patient God is; how slow to anger, how ready forgive, and how
well pleased he is to see his people like him: remember the eye of thy God
upon thee, the love of thy God towards thee, and the glory of thy God set
before thee. Remember how much it is thy concern to be accepted of God, and
to walk worthy of thy relation to him, unto all well-pleasing; and how much
meekness and quietness of spirit contributes to this, as it is consonant to
that excellent religion which our Lord Jesus has established, and as it renders
the heart a fit habitation for the blessed Spirit: "This is good and
acceptable in the sight of God our Saviour," to lead a "quiet and
peaceable life." It is a good evidence of our reconciliation to God,
if we be cordially reconciled to every trying providence, which necessarily
includes a meek behavior towards those who are any way instrumental in it.
Very excellently does St. Austin remark on Psalm 122: Those please God who
are pleased with him, and with all he does, whether immediately by his own
hand, or mediately by the agency of provoking, injurious men. This is standing
complete in all the will of God, not only his commanding, but his disposing
will, saying without reluctance, The will of the Lord be done. He that acts
from an honest principle of respect to God, and sincerely desires to be accepted
of him, cannot but be in some measure adorned with that meek and quiet spirit
which he knows to be in the sight of God of great price.
Such
as these are softening principles, and as many as walk according to these
rules, peace shall be upon them, and mercy; and no doubt it shall be upon
the Israel of God.
CHAPTER VIII
SOME RULES OF DIRECTION
The
laws of our holy religion are so far from clashing and interfering, that one
Christian duty very much furthers and promotes another. The fruits of the
Spirit are like links in a chain—one draws on another; and it is so in this;
many other graces contribute to the ornament of a meek and quiet spirit.
You
see how desirable the attainment is; will you therefore, through desire, separate
yourselves to the pursuit of it, and "seek and intermeddle with all wisdom"
and all little enough, that you may reach to the meekness of wisdom.
1.
Withdraw your affections from this world,
and every thing in it. The more the world is crucified to us, the more our corrupt passions will be crucified in us. If we would keep calm and quiet,
we must by faith live above the stormy region. It is certain those that have
any thing to do in the world cannot but meet with that every day from those
with whom they deal, which will cross and provoke them; and if the affections
be set upon these things, and we be filled with a prevailing concern about
them as the principal things, those crosses must needs pierce to the quick
and inflame the soul, and that which touches us in these things, touches us
in the apple of our eye. If the appetites be indulged inordinately in things
that are pleasing to sense, the passions will to the very same degree be roused
against those that are displeasing. And therefore, Christians, whatever you
have of the world in your hands, be it more or less, as you value the peace
as well as the purity of your souls, keep it out of your hearts; and evermore
indulge your affections towards your possessions, enjoyments, and delights
in the world, with a due consideration of the disappointment and provocation
which they will probably occasion you.
It
is the excellent advice of Epictetus, whatever we take a pleasure in, to consider
its nature, and to proportion our complacency accordingly. Those that idolize
any thing in this world will be greatly discomposed if they be crossed in
it. "The money which Michah's mother had," says Bishop Hall, "was
her god before it had the shape either of a graven or a molten image, else
the loss of it would not have set her a cursing, as it seems it did."
Those that are "greedy of gain" trouble their own hearts as well
as their own houses. They are a burden to themselves, and a terror to all
about them. "They who will be rich," who are resolved upon it, come
what will, cannot but fall into these "foolish and hurtful lusts."
And those also who serve their own bellies, who are pleased with nothing unless
it be wound up to the height of pleasure, who are like the "tender and
delicate woman, that would not set so much as the sole of her foot to the
ground for tenderness and delicacy," lie very open to that which is disquieting,
and cannot, without a great disturbance to themselves, bear a disappointment;
and therefore Plutarch, a great moralist, prescribes it for the preservation
of our meekness, "not to be curious in diet or clothes or attendance;
for," says he, "they who need but few things are not liable to anger
if they be disappointed of many."
Would
we but learn in these things to cross ourselves, we should not be so apt to
take it unkind if another crosses us. And therefore the method of the lessons
in Christ's school is, first to "deny ourselves," and then to "take
up our cross." We must also mortify the desire of the applause of men,
as altogether inconsistent with our true happiness. If we have learned not
to value ourselves by their good word, we shall not much disturb ourselves
for their ill word. St. Paul bore reproaches with much meekness, because he
did not build upon the opinion of man, reckoning it "a small thing to
be judged of man's judgment."
2.
Be often repenting of your sinful passion,
and renewing your covenants against it. If our rash anger were more bitter
to us in the reflection afterwards, we should not be so apt to relapse into
it. Repentance in general, if it be sound and deep, and grounded in true contrition
and humiliation, disposes the soul to bear injuries with abundance of patience.
Those who live a life of repentance, as we have every one of us reason to
do, cannot but live a quiet life, for nobody can lightly say worse of the
true penitent than he says of himself. Call him a fool—an affront which many
think deserves a challenge—the humble soul can bear it patiently with this
thought: "Yea, a fool I am," and I have called myself so many a
time; "more brutish than any man; I have not the understanding of a man."
But repentance in a special manner disposes us to meekness, when it fastens
upon any irregular inordinate passion with which we have been transported.
Godly sorrow for our former transgressions in this matter, will work a carefulness
in us not again to transgress. If others be causelessly or excessively angry
with me, am not I justly requited for the like or more indecent passions?
Charge it home therefore with sorrow and shame upon your consciences, aggravating
the sin, and laying a load upon yourselves for it, and you will find that
"the burned child," especially while the burn is smarting, "will
dread the fire." See Job 42:6.
With
our repentance for our former unquietness, we must engage ourselves by a firm
resolution, in the strength of the grace of Jesus Christ, to be more mild
and gentle for the future. Say you will "take heed to your ways,"
that you offend not, as you have done, "with your tongue;" and like
David, be often remembering that you said so. Resolution would do much towards
the conquering of the most rugged nature, and the quiet bearing of the greatest
provocation; it would be like the bit and bridle to the horse and mule, that
have no understanding. It may be of good use every morning to renew a charge
upon our affections to keep the peace, and having welcomed Christ in faith
and meditation, let no 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 favorable construction upon it.
The advice of the wise man is very good to the purpose: "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 canst hear it patiently,
and not be provoked to sin. 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 honor of Julius Caesar, 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."
But
seeing "briars and thorns are with us," and we "dwell among
scorpions," and "it must needs be that offences come," let
us be so much the more careful, as we are when we go with a candle among powder,
and exercise ourselves to have consciences void of offence, nor 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 actual care and diligence,
while the wicked is before me, and frequent acts will confirm the good disposition
and bring it to a habit. Plutarch advises "to 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 vicious 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 establishes 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, "Be not rash
with thy mouth, and let not thy 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."
"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." 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 the time we are past the fifth petition, "forgive
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 queen 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 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. Psa.
39:3, 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." 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, with faith and fervency
and constancy, you shall receive grace sufficient.
6.
Be often examining your growth and proficiency
in this grace. Inquire what command you have gained over your passions,
and what improvements you have made in meekness. Provocations recur every
day, such as have been wont perhaps to throw you into a passion; these give
you an opportunity to make the trial. Do you find that you are less subject
to anger, and when angry, that you are less transported by it, than formerly;
that your apprehension of injuries is less quick, and that your resentments
are less keen than usual? Is the little kingdom of your mind more quiet than
it has been, and the discontented party weakened and kept under? It is well
if it be so, and a good sign that the soul prospers and is in health. We should
examine every night whether we have been quiet all day. We shall sleep the
better if we find we have. Let conscience keep up a grand inquest in the soul,
under a charge from the Judge of heaven and earth to inquire and due presentment
make of all riots, routs, and breaches of the peace within us; and let nothing
be left unpresented for favor, affection, or self-love; nor let any thing
presented be left unprosecuted according to law. Those whose natural temper,
or their age, or diseases lead them to be hasty, have an opportunity, by their
meekness and gentleness, to discover both the truth and strength of grace
in general; for it is the surest mark of uprightness to "keep ourselves
from our own iniquity." And yet, if the children of God bring forth these
fruits of the Spirit in old age, when commonly men are most froward and peevish,
it shows not only that they are upright, but rather that "the Lord is
upright," in whose strength they stand; that "he is their rock,
and there is no unrighteousness in him."
7.
Delight in the company of meek and quiet
persons. Solomon prescribes it as a preservative against foolish passion,
to "make no friendship with an angry man, lest thou learn his ways."
When thy neighbor's house is on fire, it is time to look to thy own. But man
is a sociable creature, and made 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 bosom friendship. Observe
in others how sweet and amiable meekness is, and what a heaven upon earth
those enjoy who have the command of their own passions, and study to transcribe
such copies. There are those who take a pleasure in riotous company, and are
never well but when they are in the midst of noise and clamor. Surely heaven
would not be heaven to such, for that is a calm and quiet region: no noise
there but what is sweet and harmonious.
8.
Study the cross of our Lord Jesus.
Did we but know more of Jesus Christ, and him crucified, we should experience
more of the fellowship of his sufferings. Think often how and in what manner
he suffered: see him led as a lamb to the slaughter, and arm yourselves with
the same mind. Think also why and for what end he suffered, that you may not
in any thing contradict the design of your dying Saviour, nor receive his
grace in vain. Christ died as the great peacemaker, to take down all partition-walls,
to quench all threatening flames, and to reconcile his followers, not only
to God, but one to another, by the slaying of all enemies. Eph. 2:14, 16.
The apostle often prescribes a believing regard to the sufferings of Christ
as a powerful allay to all sinful and intemperate heats, as Eph. 5:2; Phil.
2:5, etc. Those who would show forth the meek and humble life of Christ in
their mortal bodies, must bear about with them continually "the dying
of the Lord Jesus." The ordinance of the Lord's supper, in which we show
forth the Lord's death and the new testament in his blood, must therefore
be improved by us for this blessed end, as a love-feast, at which all our
sinful passions must be laid aside; and a marriage-feast, where the ornament
of a meek and quiet spirit is a considerable part of the wedding-garment.
The forgiving of injuries, and a reconciliation to our brother, is both a
necessary branch of our preparation for that ordinance, and a good evidence
and instance of our profiting by it.
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, for which you are so jealous, will shortly be to
the worm that shall feed sweetly on it. You will, ere long, be out of the
reach of provocation, "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 resent an affront of injury,
that am but a worm to-day, and may be the food of worms to-morrow?"
A
little sprinkling of the dusk of the grave, upon the brink of which we stand,
would do much towards quieting our spirits and ending 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."
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 own souls, and the making of our lives sweet and pleasant. If thou
be wise herein, thou shalt be wise for thyself. That which I have been so
intent upon in this discourse, is only to persuade you not to be your own
tormentors, but to govern your own passions so that they may not be furies
to yourselves. The ornament I have been recommending to you is confessedly
excellent and lovely; will you put it on and wear it, that by this all men
may know 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, honesty is applauded,
yet neglected.
Love
is commended by all, and yet the love of many waxeth cold; but let all that
would not be self-condemned, 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 neighbors, 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
neighborhoods, and quiet nations; and it will be so if there be quiet hearts,
and not otherwise.
[1]
True
meekness will prevent us from opposing either the obvious parts of Scripture,
severely as they may task our vices, or the mysterious parts, in reading
which vanity may suggest that we could have dictated what is more profitable.
Augustine.
[2] Paul showed more true valor when he said, I can do nothing against the truth, than Goliath did when he defied all the host of Israel. Ward.
[3] They inhabit the earth which they know to be theirs by the divine allotment, and they are safe beneath the divine protection; this suffices them till, in the last day, they arrive at the full possession of their inheritance. The furious, on the contrary, by grasping at all, lose every thing. Calv. in Matthew 5:5
[4] How can we attain the peace of God without peace? How can we attain the remission of our sins without remitting the sins of others? How can he that is angry with his brother pacify his Father, who, from the first, forbids us to be angry? Turtel. de Orat. c. 10
[5] Seek not to adjust events to your will, so much as to adjust your will to events; thus you will act a becoming part. Epict. c. 13.
[6] No one is fit to rule except he is willing to be governed. Seneca.