Meekness and Quietness of Spirit, Chapter 3 · Section 5
SECT. V.
Some Rules of Direction.
The Laws of our Holy Religion are so far from clashing and interfering, that one Christian Duty doth very much further and promote another; the Fruits of the Spirit, are like Links in a Chain, one draws on another; 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 your selves to the pursuit of it, and seek and intermeddle with all Wisdom, Pro. 18. 1. and all little enough, that you may reach to the Meekness of Wisdom.
1. Sit loose to the World, and to 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, or 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 fill'd with a prevailing Concern about them, as the principal Things, those Crosses must needs pierce to the quick, and enflame the Soul, and that which toucheth us in these things, toucheth us in the Apple of our Eye. If the Appetites be carryed out inordinately towards those things that are pleasing to Sense, the Passions will be to the very same degree, carry'd out against those that are displeasing. And therefore (Christians) whatever you have of the World in your Hands, be it more or less, as you tender the Peace as well as the Purity of your Souls, keep it out of your Hearts, and evermore let out your Affections towards your Possessions, Enjoyments, and Delights in the World with a due Consideration of the Disappointment and Provocation, which probably you will meet with in them, and let that restrain and give check to their Inordinacy.
It is the excellent Advice of Epictetus, whatever we take a pleasure in, to consider the Nature of the thing, and to proportion our complacency accordingly: foreign. If thou art in love with a China-Cup, or a Venice-Glass, love it as a piece of brittle Ware, and then the breaking of it will be no great Offence, nor put thee into any disturbing Passion, for it is but what thou didst expect. Those that Idolize any thing in this World, will be greatly discomposed, if they be cross'd in it. The Money which Micha's Mother had, was her God, (it is Bishop Hall's Note) 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, Iudg. 17. 2. Those that are greedy of Gain, trouble their own Hearts, as well as their own Houses, Pro. 15. 27. They are a burthen to themselves, and a Terror to all about them. They that will be rich, that are resolved upon it, come what will, cannot but fall into these foolish and hurtful lusts, 1 Tim. 6. 9. And those also that serve their own Bellies, that are pleased with nothing unless it be wound up to the height of Pleasure-ableness, that 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, lye very open to that which is disquieting, and cannot, without a great Disturbance to themselves, bear a Disappointment: And therefore Plutarch (that great Moralist) prescribes it for the Preservation of our Meekness, Not to be curious in Diet, or Cloaths,Ne quare molliane tibi contingant dura. Phurant. or Attendance; for (saith 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 our selves, we should not be so apt to take it heinously if another crosseth us. And therefore the Method of the Lessons in Christ's School, is first to deny our selves, and then to take up our Cross, Matth. 16. 24. We must also mortifie the desire of the Applause of Men, as altogether Impertinent to our True Happiness. If we have learnt not to value our selves by their good word, we shall not much disturb our selves for their ill word. St. Paul bore Reproaches with so much Meekness, because he did not build upon the Opinion of Man, reckoning it a small thing to be judged of Man's day, 1 Cor. 4. 3.
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, is very meekning, and disposeth the Soul to bear Injuries with abundance of Patience. Those that live a Life of Repentance (as we have every one of us reason to do) cannot but live a quiet Life; for no body can lightly say worse of the true Penitent, than he saith 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 call'd my self so many a time; more brutish than any Man; I have not the Understanding of a Man, Prov. 30. 2. But Repentance doth, in a special manner, dispose 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 causelesly 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 load upon your selves for it, and you will find that the burnt Child, especially while the pain is smarting, will dread the Fire; compare Iob 42. 6. with ch. 40. 46.
With our Repentance for our former unquietness, we must engage our selves 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 be often remembring that you said so, as David doth, Psalm 39. 1. 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 welcom'd Christ in Faith and Meditation, let no rude 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,Facilius est excludere perniciosa quàm regere, & non admittere quàm admissa moderari. Seneca. as well as to humane Society, that seek occasion of Quarrel, that fish for Provocations and dig up Mischief; but meek and quiet People will on the contrary, studiously avoid even that which is justly provoking, and will see it as if they saw it not. Those that would not be angry, must wink at that which would stir up Anger, or put a favourable Construction upon it. The Advice of the Wise Man is very good to the purpose, Eccles. 7. 21. Also take no heed to all Words that are spoken, lest thou hear thy Servant curse thee; and 'tis better for thee not to hear it,Non vis esse iracundus? ne sis curiosus Sen. unless thou couldst hear it patiently, and not be provoked to sin in the hearing of it. 'Tis a common Story of Coty's, that being presented with a Cupboard of curious Glasses, he return'd his Thanks to his Friend that 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 provok'd to Passion. And Dion relates it, to the honour of Iulius 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. Reynold's expresses it) he chose rather to make a Fire on his Hearth, than in his Heart; De non existentibus & non apparrentibus eadem est ratio: Keep the Injury out of sight, and it will be out of mind.
But seeing Briars and Thorns are with us, and we dwell among Scorpions (so the Prophet, Ezek. 2. 6.) and it must needs be, that Offences will come, let us be so much the more careful, as we are when we go with a Candle among Barrels of Gunpowder, and exercise our selves to have Consciences void of Offence, not apt to offend others, nor to resent the Offences of others. When we are at any time engaged in Business or Company, where we foresee Provocation, we must double our Watch, and be more than ordinary circumspect. I will keep my Mouth with a Bridle, (saith David) i. e. 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 adviseth, To set some time to our selves for special strictness: So many Days or Weeks in which, whatever Provocations do occur, we will not suffer our selves to be disturbed by them. And thus he supposeth, by degrees, the Habit of vicious Anger, may be conquer'd and subdued. But after all, the Grace of Faith hath the surest influence upon the Establishment and Quietness of the Spirit: Faith acted upon the Mercy of God, the Meekness of Christ, the Love of the Spirit, the Commands of the Word, the Promises of the Covenant, and the Peace and Quietness of the upper World; this is the approved Shield, with which we may be able to quench all the fiery Darts of the Wicked one, and all his wicked Instruments.
4. Learn to pause. It is a good Rule, as in our Communion with God, so in our Converse with Men, Eccl. 5. 2. Be not rash with thy Mouth, and let not thine Heart be hasty to utter any thing. When we are at any time provok'd, Delays may be as advantagious, as in other cases they are dangerous. The discretion of a Man deferreth his Anger, Prov. 19. 11. I would beat thee, *Caedisse… nisi iratus essem. Seneca makes it the Saying of Socrates; Ambr. De Offic. and others ascribe it to Archytas Terentium.(said Socrates to his Servant) if I were not angry; but he that is hasty of Spirit, that joyns in with his Anger upon the first rise of it, exalteth solly, Pro. 14. 29. The Office of Reason is to govern the Passions, but then we must give it time to act, and not suffer the Tongue to over-run… it: Some have advis'd, 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 Lords Payer, and perhaps by that time we are past the fifth Petition, [Forgive us our Trespasses, as we forgive them that Trespass against us] we may be reduced into Temper. It is a good Rule, To think twice before we speak once; for he that hasteth with his Feet sinneth. It was the noted saying of a great Statesman in Q. Elizabeth's Court, Take time and we shall have done the sooner. Potest paena dilata exigi, … potest exacta rev…cari. Sen. ….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 Comliness, 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 doth not upbraid us with our Folly. When we begin at any time to be froward and unquiet, we must lift up a Prayer to him that stilleth the Noise of the Sea, for that Grace which establisheth 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 surprized by a Provocation, and begin to be in a ferment upon it, it will not only be a present Diversion, but a Sovereign Cure to lift up an Ejaculation to God for Grace and Strength to resist and overcome the Temptation: Lord, keep me quiet now! Let your Requests in this matter, be made known to God; and the Peace of God shall keep your Hearts and Minds, Phil. 4. 6, 7. You are ready enough to complain of unquiet People about you; but you have more reason to complain of unquiet Passions within you; the other are but Thorns in the Hedge, these are Thorns in the Flesh, against which, if you beseech the Lord, as Paul did, 2 Cor. 12. 8. with Faith, and Fervency, and Constancy, you shall receive Grace sufficient.
6. Be often examining your growth and proficiency in this Grace. Enquire what ground you have got of your Passion,foreign. Epict. l. 12. and what Improvements you have made in Meekness. Provocations recur every day, such as have been wont perhaps, to put 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 your Resentments less keen than usual? Is the little Kindom of your Mind more quiet than it hath been, and the discontented Party weakned and kept under? 'Tis well if it be so, and a good sign that the Soul prospereth, 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 enquire, and due presentment make of all Riots, Routs, and Breaches of the Peace, aud let nothing be left unpresented for Favour, Affection or Self-love; nor let any thing presented, be left unprosecuted according to Law. Those whose natural Temper, or their Age, or Distemper leads them to be hot, and hasty, and unquiet, 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 Upright…sness to keep our selves from our own Iniquity, Psal. 18. 23. 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 shews not only, that they are upright, but rather that the Lord is upright, in whose strength they stand, that he is their Rock, in whom they have cast Anchor, and there is no unrighteousness in him, Psal. 92. 14, 15.
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 way, Prov. 22. 24, 25. When thy Neighbours Heart is on fire, it's time to look to thy own. But Man is a sociable Creature, and cut out for Converse; let us therefore, since we must have some Company, chuse to have Fellowship with those that 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 that have the command of their own Passions; and study to transcribe such Copies.—There are those that take a pleasure in huffing and hectoring Company, and are never well but when they are in the midst of Noise and Clamour; sure 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 Iesus.—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 your selves 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 Peace-maker, to take down all Partition-Walls, to quench all threatning Flames, and to reconcile his Followers, not only to God, but one to another, by the slaying of all Enmities, 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, &c. Those that would shew forth the meek and humble Life of Christ, in their mortal Bodies, must bear about with them continually the dying of the Lord Iesus, 2 Cor. 4. 10. The Ordinance of the Lord's Supper, in which we shew 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. If God hath there spoken Peace to us, let not us go away and speak War to our Brethren. The Year of Release under the Law, which put an end to all Actions, Suits and Quarrels, begun in the close of the day of Attonement; then the Iubilee-Trumpet sounded.
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 uncapable of resenting or resisting Injuries, and what an easie prey this Flesh you are so jealous for, will shortly be to the Worm, that shall feed sweetly on it. You will e're long be out of the reach of Provocation, there where the wicked cease from troubling, and where their Envy and their Hatred is for ever perished. And is not a quiet Spirit, the best Preparative for that quiet State? Think how all these things, which now disquiet us, will appear when we come to look Death in the Face; how small and inconsiderable they seem to one that is stepping into Eternity. Think, what need is there that I should so ill resent an Affront or Injury, that am but a Worm to day, and, may be Worms Meat to morrow. They say, when Bees fight, the throwing up of Dust among them, quickly parts the Fray.
Hi motus animorum at que haec certamina tanta
Pulveris exigui jactu compressa quiescunt.Virg. Georg. lib. 4.
A little sprinkling of the Dust of the Grave, which we are upon the brink of, would do much towards the quieting of our Spirits, and the taking up of our Quarrels. Death will quiet us shortly, let Grace quiet us now. When David's Heart was hot within him, he prayed, Lord, make me to know my end, Psal. 39. 3, 4.
To conclude: I know no Errand that I can come upon of this kind to you, in which methinks I should be more likely to prevail, than in this; so much doth Meekness conduce to the Comfort and Repose of our own Souls, and the making of our Lives sweet and pleasant to us. If thou be wise herein, thou shalt be wise for thy self. That which I have been so intent upon in this Discourse, is only to perswade you not to be your own Tormentors, but to govern your Passions, so that they may not be furio…s to your selves. 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 that you are Christ's Disciples, and you may be found among the Sheep, on the right Hand, at the great day,Chrysostom argues excellently from the easiness of forgiving and being meek: foreign, &c. Hom. 19. ad pop. Antioch. This is one of Epictetus's foreign. when Christs 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; Probitus laudatur & alget.
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 Passages of almost every day, which call for the exercise of this Grace, that our profiting therein will quickly appear to our selves, 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 our selves to manifest in all our C…iage and Converse, that we have indeed gotten good by this plain Discourse; that our Relations and Neighbours, and all that we have Dealings with, may observe a Change in us for the better, and may take Knowledge of us that we have been with Iesus; and let not the Impressions hereof ever wear off, but living and dying, let us be found among the Quiet in the Land: We all wish to see quiet Familes, and quiet Churches, and quiet Neighbourhoods, and quiet Nations, and it will be so if there be quiet Hearts, and not otherwise.
FINIS.
A SERMON On Acts XXVIIJ. 22.
Shewing, That the CHRISTIAN RELIGION Is not a SECT, And yet that it is Every where Spoken against.
By MATTHEW HENRY, Minister of the Gospel.
LONDON: Printed for, and Sold by, Thomas Parkhurst, at the Bible and Three Crowns, in Cheapside, M DC XCIX.