The Way to True Happiness, Sermon 7
The seuenth SERMON.
MATTH. 5.5.
—for they shall inherite the earth.
WE obserued, as you may remember, in this ver. these 2. things 1. a duty, meekenesse, and 2. the wages, the inheritance of the earth. Of the former we spoke the last day: The vse of Consolation we then promised you, we purposly reserue to the next point, where it will come in as fitly. Wee come now to our Sauiours reason to enforce the duty, namely, the reward of meekn…sse, in these words:
for they shall inherite the earth.
Hila…. &c.VVEe shall not neede to straine so farre for the sense of the words, as to …unne to some Metaphoricall earth, as some of the Ancients hauehave done, by earth vnderstanding the Body of Christ; nor yet to some Metaphysical and transcendent earth, as others that would vnderstand it of heauen: But wee'll take the words as we finde them, plaine earth, euen this world as it stands in opposition to the world to come, nor neede we confine it to the last age of the world, as som hauehave done, as if the meeke should raigne with Christ vponupon the earth a thousand yeeres; but wee conceiue it of the meeke in all ages of the world, from the first to the last, that they are here entitled to the inheritance of the earth. In handling the words, wee'll sort the wages and the worke together, like as our Sauiour here doth, who knew well enough how to doe his worke. As before hee had promised to mourning ioy, to pouerty of spirit, a kingdome, so here the inherirance of the earth to meekenesse. And so he preuents two obiections, which might here be made, and first, that the argument is vnsufficient.
2. That the instance is vntrue: for neither will Obiect. 1 it seeme sufficient to proue a man happy, for that he inherites the earth, neither true, that all meeke ones doe thus inherite
For answer to the first, you must remember Answ. 1 Chrysostome's note vponupon the place, (whereof wee hauehave minded you before) that the Lord in mentioning earth excludes not heauen, rather hee includes it: In granting the one, hee denies not the other; but layes earth as a pawne and earnest of heauen, that in present is a pledge of heauen in reuersion. And howsoeuer it is not alway true, that hee that hath the earth, is blessed; yet, this must needs be true, that hee that hath earth and heauen too, is a blessed man: for heauen, he mentioneth not that, because no man doubts, but meeke ones shall speed well enough hereafter, are sure of heauen, but because meeke men commonly suffer for their meekenes in their profit, credit, peace, &c: therefore our Sauiour assures them, that they shall be no loosers by their meekenesse, no not here for the present. And thus he meetes with the first obiection.
Obiect. As to the second, whereas it may seeme vntrue, that meeke ones shall inherite the earth, sith we see many of them kept short enough, and to hauehave no great matters in the earth?
Answ 1 We answer …irst, that these earthly things are promised vsus onelyonly in subordination to heauenly; so farre onelyonly as they shall be a pledge of heauen, and a step thereunto.
Answ 2 Secondly, wee answer that meeke ones onelyonly hauehave the earth: for 1. they hauehave true title vntounto it, as heyres they hold it by right of adoption and inheritance, as the word here vsed in the text imports. 2. they onelyonly hauehave the enioyment of it, for none else hauehave it (as they hauehave) with abundance of peace.Psal. 37. 3. the perpetuity of it; for the best meanes to hold the earth in peace, is meekenesse; when frowardnesse throwes a man out of all.foreign. And thus you see the meeke is heire of the earth, it is entayled to him and his; so that the meeke man wheresoeuer he is, he is still at home: As the Philosopher said of himselfe, that hee was an inhabitant of the world: so may the meeke man say more truely, he dwells at home where euer he is, he is neuer out of his owne, hee enioyes himselfe whereuer he goes, for he can apply himselfe to any condition, enioyes all, so farre as he is meeke. The point that in plaine english wee'll commend vntounto you, is:
That meekenesse is no way preiudiciall or hurtfull to a mans present estate here in this life: Doctr. for the meeke mans estate hereafter, there is no question to be made, for meekenesse is the way to heauen: there is no grace without meekenesse, no glory without it. But all the businesse is about this li…e: for it might be obiected, if we be meeke as you would hauehave vsus; wee should be baffled out of all, turned out of all: No, saith our Sauiour, the case is otherwise, you shall bee no loosers by your meekenesse, it shall be no way hurtfull, but helpefull to your estate.
For proofes of the point, we wil make it appeare Reas. 1 to you, by arguing first f…om the generall to the particular. Godlinesse is profit…ble to all things, hauing the promises of this life, and that to come, 1 Tim. 4.8. if all godlinesse be thus profitable, it must needs bee that eueryevery particular branch thereof is likewise profitable. It followes directly from all good logicke, eueryevery generall including its particular. so 1 Tim. 6.6. Godlinesse, that brings content along with it, is great gaine. It is true of the generall, it is also true of each paticular, meekenesse being one.
Reas. 2 Secondly, from the rule of Contraries: Vnmeekenesse, fiercensse, impatiency, throwes a man out of all he hath, dispossesseth him of himselfe, and all; makes him a vagabound vponupon earth. Psalm. 37. therefore on the contrary it followes, that meekenesse setles a mans estate, puts and holds him in possession of that he hath, &c: and so is no wayes hurtfull.
Reas. 3 Thirdly, it appeares by Gods owne testimony both in the old testament and in the new; for the old, Psal. 37.11. the meeke shall inherite the earth. Our Sauiour is thought to allude to this place, and to repeat it here againe in the new testament. Now all Gods testimonies are true, and also operatiue: in testifying of things to be so, hee makes them so. Things are therefore so, because God saith it, not on the contrary, God saith it, because they are so.
Reas. 4 Fourthly, it wil appeare from the nature of meeknesse, which first is no ingrosser, no vsurper, it reynes in the affections, keepes a man within compasse, &c. Secondly, meekenesse is no waster: Nature is content with little, meekenesse with lesse. Thirdly meekenesse is no quarreller, keepes no mans purse empty, but the Lawyers; indeed, it marres their markets. Thus you see meekenesse is no way hurtfull to a mans estate: Nay, it is Reas. 5 helpefull, for 1 it giues a man title to that he hath, as a sonne. 2. it furthers the fruition of that one hath, for …f it bring not a mans estate to his mind, it will his mind to his estate. And it is not the greatnesse, but the euennesse of a mans estate, that makes him happy, when his estate and his minde meete, when it fills the mouth of his desires. Thirdly, it perpetuates a mans estate, conueighes it to posterity, whereas frowardnesse, wrangling, lawing wasts mens estate, being as a thiefe in a candle; meekenesse holds all together: for the meeke man would conuey his spirit of meekenesse to his posterity, aswell as his land; would settle the spirit of meekenesse vponupon his child, aswell as his estate. Fourthly, if the worst come to the worst, the meeke man knowes how to liue any where, in this countrey, in that shire, &c; to comply with any estate. Paul had learned to abound and to want, and whatsoeuer his estate was, therewith to bee content: And content is the quintessence of riches; Nay, meekenesse makes a man wise, teacheth him when to stand vponupon his right, and when not; and so hath all aduantages. And thus we see it proued, that meekenesse is no enemy, but a friend to a mans estate. And this is all wee'll speake in prouing of the point, the businesse lyes most in the application.
Is meekenesse no preiudice to a mans present estate? Ʋse. 1 This then serues first to take off an aspersion cast on meekenesse by some ignorant and euill minded men: And first Machi…uel steps out, and tels vsus that meekenes wil weaken and emasculate mens minds, and make them silly, shiftl…sse, effeminate, and take away their sp…rit Next Iulian comes forth and saith, that meekenesse renders a man ridiculous, makes him scorned and laughed at. The worldling also affirmes, that to be meeke, is the way to be trampled on, and turned out of all; for veterem ferendo iniuriam, &c; by pocketting vp one wrong, you inuite another. In short, all worldly men, for most part, conspire and agree in this, that meekenesse is preiudiciall to a mans temporall estate. To these all we answer 1. in generall, and there 1. to the persons 2. to the thing. To the persons that thus obiect, who are all either Atheists or Apostates, we answer, that meekenesse must needes be an excellent and noble grace, that is thus opposed by such Atheisticall and vile persons. As for the thing, we say, though meeknesse should bee some way preiudiciall to ones present estate, yet, if therewithall a man may hauehave content here, and heauen hereafter, it will easily bee granted a good penniworth.
But secondly, what is in meekenesse (to descend to particulars) that they so much mislike? Obiect.
First, say they, meekenesse takes downe the spirit of a man, makes him shiftlesse, &c
Answ. Nay, rather rage disables a man, takes away his courage, &c: as you may see in our seeming gallāts our duellists, that vponupon a challenge, or some indignity offered them, must out into the field, and fight for their honour; else they shall be mock't out of their skinn…s, called cowards &c: And this they mistake for courage, which yet is nothing so, (there is difference betweene courage and outrage) they could …e well enough content, and glad that the matter were cleanely taken vp, and they might spare that labour, &c: and call they this courage? These that cannot beare with words, what will they doe if it came to deeds? how will they looke death in the face in cold blood, when they cannot looke on life with a little contempt? The meek man could fight as much for his countrey, as these in a priuate quarrell, yea, he could dye in a good cause; hee can scorne that which would make them startle; they cannot endure the breath and wind of men, when the meeke can oppose a w…rld ful of men, an hel full of diuels; he is not afraid of a sword; a sword? Thats nothing; hee feares not the racke he feares not the fire, no, not the fire of that last day, hee dares looke men in the face, God in the face, the diuell in the face, &c. And will they yet say that meeknesse emasculates a man, and takes away his spirits, which makes him thus couragious, and shewes him to be a man indeed?
But secondly, it is obiected, Obiect. that meeknesse is contrary to a mans credit, an enemy to his esteeme, will make him laught at by all men.
By what men? If you speake of wisemen, Answ. wee deny that they will thinke the worse of any for his meeknesse. As for mad men, it is no preiudice to be of small account with them. It is passion, rage, reuenge, that in true account brings dishonour. Therefore Salomon, the wisest of men, doth alway resolue passion into folly. Anger, Prou 14.17. Eccles 7.9.saith he, resteth in the bosome of fooles: But meeknesse teacheth a man wisdome in this respect, sheweth him when to be angry, and when not, teacheth him with whom, and how farre to be angry, &c. It preserues wisdome, and is therefore referred to temperance, which for that cause is called foreign because it teacheth a man his times, his postures, his seasons, and his measures of anger (and in that we know, consisteth greatest wisedome) that if there be iust reason, none so angry, as the meeke man, as if not, none so patient.
Obiect. Thirdly, they say, meeknesse is some wayes lossefull, harmefull, in regard of a mans estate: for, if we should put vp wrongs, and quietly passe by iniuries, a man might quickly be stript of all he hath, he might soone lose all, hee might hauehave fleece and fell too pulled ouer his eares, as it were.
Anws.Admit that one vndergoe some losse, and beare it meekely, what should hee get by striuing, wrangling, lawing? this were to runne from the drouier to the butcher, as they say; Meeknesse may perhaps lose a man his coate, but lawing, coat and cloake too. If meeknesse cannot get remedy of a wrong, by going to the Magistrate, it teacheth him at least to possesse his soule in patience, it lets a man sleepe vponupon that which would make a proud man burst, lets him enioy himselfe: but if need require, and remedy be there to be had; meeknesse puts not out ones eyes, that he should not see a wrong, or seeke redresse, but commends him to the Magistrate rather, and giues him leaue to take the benefit of the law.
Obiect. But are we not bidden to part with our cloake to him that takes away our coate, rather then to take such course with him?
Answ. Our Sauiour in that place condemnes not all going to law, (which in some cases may be lawfull) but he there intends to forbid all priuate reuenge, of a mans selfe, in case hee be wronged: Or he speakes comparatiuely, as if he should say, rather suffer two wrongs, then doe one.
Fourthly, they obiect Obiect. that meeknesse is preiudiciall to a mans peace; for if wee still beare, and forbeare, and put vp iniuries done vntounto vsus, wee shall neuer hauehave done.
We answer, Answ. this is most true, on the contrary side, if a man be rough, busie, quarrelsome, hee shall hauehave both his hands full quickely: but, meekenesse preuents that mischiefe, small matters it sees not, or if it doe, yet it makes not such a putther about them: or if it see iust cause to go to law, it teacheth a man how to vse the law, seasonably, charitably: yea, if there be no remedy to be had by a course of law, meeknesse wil make a man deuour and disgest that which would breake a froward mans heart, or put him out of all good tune and temper. Therefore if any of you receiue any hurt or dammage, if you suffer in your peace, profit, credit, &c; Lay not the blame vponupon meekenesse, that neuer did hurt any man, nor euer will, in heauen or earth: but passion, reuenge, iealousie of our reputation, and the like are the things that breed all the broyles, doe vsus all the mischiefe.
For a second vse, we must call vponupon eueryevery man Ʋse. 2 to set open the doore to meekenesse, giuegive entertainment to this guest, and bid it welcome, wooe it and win it, for it is the whole of a mans estate, 'tis present happinesse. The meeke man, where will not hee liue? what will not hee enioy? as on the contrary, if a man be proud, froward, passionate, what house is good enough? what far… fine enough? what estate will giuegive him content? the meeke thinkes all too good, and that which the proud man scornes, would serue his turne well enough. Well, if you would make your selues a lasting, comfortable estate, giuegive way to meeknesse. A man wants no thing but meekenesse, let meekenesse therefore hauehave her perfect worke, as Saint Iames speaketh, for it answers all things.
Quest. What is the office of meeknesse, and it's perfect worke?
Answ. Wee told you before, to moderate anger, to giuegive way to it, when reason sets it a worke, and when not, to bridle it, and shut it vp. Anger is vicious, when it is 1. vnreasonable: 2. vnseasonable. Vnreasonable, I say, first, for want of matter, when a man's angry, and knowes not why or for what, this is an vniust anger: Secondly, for want of measure, when one's angry beyond all reason, is carried beyond the bounds of discretion and charity, he froathes, he stamps, he stares, his eyes sparkle in his head, he belches out oaths and curses, and layes about him like a Bedlame, like a beast. Now, in such a case, meeknesse steps in, playes the Constable, sets downe this inordinate anger, takes away 'its weapons, frames all well, makes all quiet.
Secondly, as anger is then vicious, when it is vnreasonable, eyther for matter or measure, so when it is vnseasonable, as in a mans priuate cause and quarrell sometimes. There is without question iust cause sometimes to be angry, (and then it is no lesse a sinne not to be angry, then to be angry without reason) as when God is dishonoured, his name prophaned, &c. In such cases a man is bound to be angry, as Moses and our Sauiour Christ were: so for publike wrongs against the common good: yea, in some priuate iniuries, as, if a man be wronged in his wife, wronged in his children, &c. 'tis lawfull to shew anger: yea, if in his owne particular hee be wronged in his estate, in his place, (which is Gods place) in his name, which is Christs, and reacheth euen to Christ (for a Christian quarters armes with Christ himselfe) here it is fit to be angry: anger being the whetstone of fortitude, (as he said) and of other graces, it sharpens, and sets an edge vponupon them all, fits a man for prayer, for correction, for shewing of mercy, &c. and quickens him to any other duty. And thus meeknesse teacheth a man when, and how to be angry; therefore study and striue to get meeknesse in generall, as, but for particular cases they are for a chayre, not for a pulpit, depending vponupon circumstances.
But how should wee doe to get it (may some say.) Quest.
We told you before, Answ. and will therefore be the briefer now: looke in our Sauiours method here, and vse it. He begins in spirituall pouerty, and so passes, by mourning to meeknesse. Certainly, this is the way, walke in it: First pull downe thy selfe, make no great reckoning or account of thy selfe, and this shall be a step to meeknesse: For what's the reason that eueryevery indignity, and discourtesie from another, seemes so vnsufferable? Is it not because men thinke too well of themselues, and set themselues vp aboue the market, aboue their worth; therefore learne to thinke soberly of thy selfe, and as thou shouldst thinke, if thou wouldst be meeke: for then say another man contemnes and thinkes basely of me, why, I hauehave as meane conceits, and thinke as basely of my selfe, and so we are agreed.
And so secondly, for spirituall mourning, turne the edge of thy sorrow vponupon thy sinnes, diuert the streame that way, and thou shalt be meekned: but if thou look on thy wrongs still, and neuer on thy sins, there wil be no end. Be acquainted therefore with these two graces, and these will take downe ones spirit; make him lay his face in the dust, tame him, and make him fit to beare any thing.
Comfort to those that are truely meeke: this Vse. 1 grace brings it's wages, carries it's comfort along with it, it payes a man presently: for, first, it frees him from those wrankling, vexing, galling euills, enuy, passion, rancour, malice, that eate thorow the heart: Secondly, it perfects all the powers of the soule, as 1. The vnderstanding (to begin at the vpper end) Rage is a short madnesse or phrensie, as one said, throwes the minde off the hinges, puts a man besides himselfe: but, meeknesse ballasseth the vnderstanding, and keepes it vpright.
Secondly, for the memory, it is confounded by passion and distemper, so that an angry man knowes not what he said, or what he did an houre after, will not owne what himselfe spake erewhile, cannot beleeue hee was so senselesse, or absurd, &c. whereas meeknesse heales the memory, makes a man remember onelyonly what hee should, forget what hee ought, as the Orator reports of Iulius Caesar, that he could forget nothing but wrongs, remember onelyonly benefits: So it is true of the meeke person, hee hath the gift of memory, for such things as hee ought to remember, and the Art of forgetfulnesse in such things as he ought to forget.
Thirdly, it composeth the affections. Anger disorders the affections, raises mud, iumbles and and rings the bells backwards, as it were: but meekenesse keepes them in right tune and tone, it keepes them in order:
And as it perfects and preserues the faculties of the soule, so likewise it reacheth to the body; rage drinkes vp the marrow, and naturall moysture, makes all the parts consume and languish, makes way for death: but meeknesse brings content, and so cherisheth the body; it is life to those that find it, and health to all their flesh.
Nay, it reacheth vntounto the estate. Rage, as an vnnaturall heat, comsumes the estate: but meeknesse as the beames of the Sunne makes all to thriue and prosper about a man. Adde to all this, that it setles a man in the comfort of his Adoption, assures him of his son-ship: as in the Text, The meeke man shall inherit the earth, as a sonne inherits. There is no humour sweeter to a man, then reuenge, none more agreeable to corrupt nature: as on the contrary, nothing more argues a supernaturall worke of grace vponupon the heart then meeknesse; and therfore you shall obserue, our Sauiour culls out meeknesse among all the rest of the graces, and sets it in that excellent, both prayer and forme of prayer which hee hath left vntounto his Church, as a certaine euidence of sinne forgiuen to vsus, if wee can hauehave hearts to passe by the trespasse of such as hauehave wronged vsus. There is no surer signe then this, that the spirit of meeknesse rests vponupon a man, that Christ and his meeknesse is his, &c. This grace, wheresoeuer it is, assures the heart, and makes it hold out in the midst of all temptations.
Obiect. But what's all this to mee (may some one say) I am apt to be angry, fumish, fretfull, to breake out into passion, and cannot command my passions, nor keepe them within compasse.
Answ. You must learne to distinguish betweene the affection of anger (that's naturally good) the vertue of anger, as I may so say, (for that's morally good) and the vice of anger. Meeknesse corrects and curbs in onelyonly this last.
Quest. How shall I know when anger is a vice?
Answ. We told you before: You shall know it, first, by the cause, namely, when it is without cause, or, secondly, without sufficient cause, or, thirdly, knowne to vsus to be sufficient.
Secondly, you shall know it vicious by the effects, when it whets vsus not on, and furthers vsus to all duties, when it hinders not sinne, and whatsoeuer stands in our way to goodnesse, then it is vicious, and must be suppressed by strengthening the iudgement, to be as a curbe to passion, as by mortifying and slaying all inordinate lusts and affections, for these yeeld fuell to rage and passion. And for the outside, if wee cannot keepe passion, but it wil boyle within, yet smoother, and suppresse it, that it breake not forth to thy reproach, and this by taking time, not venting it presently: Hence was it, that heathen Philosophers and others, gaue rules in such cases to deferre the execution of wrath, to sleepe vpon't, to say the Alphabet so many times ouer, &c. But Dauids course is very remarkable and exemplary; when he felt the fire kindled within him, Psal, 39. What meanes vsed he to keepe it within the chimney, that the house were not burn'd? he layd a law vponupon his tongue, he vseth three words in one verse, all to the same purpose, as if hee should say in plaine English, I was silent, I was silent, I was silent, and all this to expresse how he kept in his passion, that he might not offend with his tongue. In this case, is it wisdome to doe as I hauehave knowne some will doe when they are ouercome with drinke, they hauehave had the wit to say little in their drinke, till they had got to bed, and slept out their distemper. Now passion makes a man as drunke as wine, or any other liquour: It shall be good therefore for a man to sleepe out his passion and not, to giuegive way vntounto it, or to breake out into words: And if meekenesse must ouer-rule and order vsus for words, much more for deeds; when wee are distempered, it must tye our hands to the good behauior, that we doe nothing till our anger be ouer, and the fit be past. It was the speech of a very heathen, I would smite thee, but that I am angry. Stretch not out thy hand, during the distemper of anger, eyther by way of correction or reuenge.
Obiect. I, but what comfort can I take in suppressing passion in the outward man, so long as I feele it burne, and boyle within against my brother?
Solu.Here we must distinguish: 1. for persons: 2. things: for the first, If any man hath wronged me, I may lawfully take notice of an iniury done mee (as Iacob did of Labans hard vsage of him) and iudge the fact, and be moued at that, so long as I iudge not the man, nor censure his person. Secondly, for things, there is a double reuenge, publike and priuate; priuate reuenge is in no case lawfull, publike may be: It may be lawfull for mee to say to the Magistrate, as the widdow did to the vniust iudge, Auenge mee of mine aduersary: and the Magistrate may lawfully right and auenge mee, so hee doe it not with a priuate vindictiue minde: yet in all this, it must be remembred, that I doe it with a desire of healing the party, and not of disgracing him.
Obiect. If I should put vp such an iniury, or sit downe by it, I should be ouercrowed, and if I should enter into a course of law, I could not doe it without spleen; what shall I do in such a strait as this?
First, be resolued and assured thy cause be Answ. 1 good, by comparing it with the Scriptures, or carrying it to Diuines in priuate (to speake to each particular case in publike, would take vp much time, and make a long discourse) Secondly, goe not this way to worke, by lawing, but in a case of extremity, when no other meanes will serue turne. Thirdly, pray before, that thou faile not in the maner, and wherein thou hast failed, be 4th. humbled after, and then thou maist take the benefit of the law without preiudice to meeknes.
But how shall I know my meeknesse to be spirituall, Quest. such as brings the blessing along with it, and not meerely morall?
Spirituall meeknesse first begins at the heart, makes conscience of the thoughts, Answ. and humbles a man, because hee cannot suppresse eueryevery rising of his heart against his aduersary, nor pray for him so heartily as hee would: Secondly, for words, meeknesse renders not rayling for rayling, reuiling for reuiling, but makes a man pray with pitty, for such as reuile him without all pitty; being curs…d, saith Saint Paul, wee pray: Third-Thirdly, it is alwayes orderly, regular, makes a man most angry, where there's most cause; as it keepes it in, where there is none, or not sufficient cause. Search now your selues for this spirituall meekenesse, and finding that you hauehave it, blesse your selues in that behalfe, and know that meeknesse hath the promises of both liues, and is no preiudice, or hurt at all to a mans present estate; and whereas heathens speake wonders of their owne meekenesse, know that their meeknesse is but a shadow, a brauadoe to the eye, there being nothing positiue, reall, God-like in it; in truth, as Austen well, no true vertue where ther's no true Religion: De Ciu. Dei. lib. 19.