Meekness and Quietness of Spirit, Chapter 3 · Section 4
SECT. IV.
Some good Principles or Considerations, which tend to make us meek and quiet.
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 the Peace in the Affections: The Motions of the Soul are then likely to be even, and regular, and constant, when we have fix'd to our selves good Principles, which we are govern'd by, and act under the influence of. There are some carnal corrupt Principles, which angry froward People are guided by; such as these, That the forgiving one Injury invites another, Veterem ferendo injuriam, invitas novam. P. ….whereas it often qualifies an Adversary; or if otherwise, the forgiving of one Offence, will enable us to bear the next the more easily. And that we must have satisfaction given us for every wrong done us, whereas if we have not Satisfaction for it, yet if it be not our own Fault, we may have Satisfaction under it, and that's as good. And, That there's no living in the World without buffing, and hectoring, and frightning People; Oderint dum metuant; whereas to live continually in that Element, is to live in a Hell upon Earth; mutual Indignation and mutual Fear perhaps contributing to the Torment of Devils and damned Spirits: But, in opposition to these and the like ill Principles, shall we treasure up these few good Truths, chosen out of many which might be mentioned proper for this purpose, and make use of them, as there is occasion?
1. That he hath the sweetest and surest Peace, who is the most Master of his own Passions. The comfort that a Man hath 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 to 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, and that's the much greater evil. An Invasion from Abroad doth not so much disturb the Peace of a Kingdom, as an Insurrection at Home doth; 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 Neighbours but not by our own Consciences; this is like Zion's Peace, Peace within the Walls, Psa. 122. 7. We have need to pray as one did, Liberame à malo isto homine, meipso; Lord deliver me from that ill Man, mine own self, and then I am safe enough. The Lusts that war in our Members, Jam. 4. 1. are the Enemies that war against our Souls, 1 Pet. 2. 11. If this War be brought to a good issue, and those Enemies supprest, whatever other Disturbances are given, Peace is in the Soul with Grace and Mercy from God, and from the Lord Iesus. 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 (saith he) Neh. 6. 13. 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 our selves, 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, [allud.] Isa. 37. 22. Let us believe, that in hurrying and disquieting times, 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, Isa. 28. 12.
2. That in many things we all offend. This truth we have, Iames 3. 2. and it comes in as a reason why we must not be many Masters, v. 1. It would help to subdue and moderate our Anger, at the Offences of others, if we would but consider,
[1.] That it is incident to humane 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 oblig'd to 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, uneasie an displeasing in all Relations and Conversations. The best Men have their roughnesses and unevennesses in this imperfect state; those that are savingly enlightned, yet knowing but in part, have their blind side; the Harmony, even of the Communion of Saints, will sometimes be disturbed with jarring strings; why then should we be surpriz'd into Passion and Disquiet, when that which gives us the Disturbance, is no more than what we look'd for? Instead of being angry, we should think with our selves, 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 those Offences? 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, Gen. 8. 21. I will not again curse the Ground any more for Man's sake, for the imagination of Man's Heart is evil …r…m his Youth, and therefore better is not to be expected from him. And upon this inducement he had compassion on Israel, Psal. 78. 39. For he remembred 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 wouldst deal treacherously, for thou wast called a Transgressor from the Womb, Isa. 48. 8. And should not we, much more, be qualified by the same consideration? If thou seest the violent perverting of Iudgment and Iustice in a Province, remember what a provoking Creature sinful Man is, and then thou wilt not marvel at the matter, Eccl. 5. 8. The consideration of the common Infirmity and Corruption of Mankind, should be made use of, not to excuse our own Faults to our selves, which doth 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 Spirits.
[2.] That it is incident to our selves among the rest to offend. The Apostle there puts himself into the number, We all offend. We offend God; if we say,foreign, Chrys. we do not, we deceive our selves, and yet he bears with us from day to day, and is not extream to mark what we do amiss; tho' 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 carless in their observance, and perhaps wilful in their offence, and am not I so to God? yea, am not I a thousand times worse? Iob qualified himself with this, 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? Job 31. 13, 14.
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, & why then should not we bear with them? Hanc veni…m petimus que damus que vicissim. 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, Mat. 7. 12.*… Solomon appeals to our own Consciences herein, Eccl. 7. 22. For oftentimes also thine own Heart (which is instead of a thousand Witnesses) knoweth that thou thy self likewise hath cursed others. The penitent remembrance of that former guilt, would greatly help to curb the passionate Resentment of the present Trouble. When the undutiful Rebellious Son (in a Story that I once read) drag'd his Father by the Hair of the Head to the Housedoor, it qualified the Anger of the old Man, to remember, that just so far he had drag'd his Father; as it seems to have silenced Adonibezek, that he was now treated no otherwise, than he had formerly treated others, Iudg. 1. 7.
3. That Men are God's Hand: So it is said, Psal. 17. 14. From Men which are thy Hand, O Lord, or rather, Tools, in thy Hand, so v. 13. which are thy Sword. We must abide by this Principle, that whatever it is that crosseth us, or is displeasing to us, at any time, God hath an overruling hand in it. David was govern'd by this Principle, when he bore Shimei's spiteful Reproaches, with such an invincible Patience, So let him curse, because the Lord hath said unto him, Curse David, 2 Sam. 16. 10. and v. 11. 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 our Trouble and Vexation. Men's Reproaches are God's Rebukes, and whoever he be that affronts me, I must see and say, that therein my Father corrects me. This quieted the Spirit of Iob, in reference to the Injuries of the Caldeans and Sabeans, though he dwelt as a King in the Army, chap. 29. 25. and his Power and Interest seem to have been unstain'd, when those Rapparees 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 charming 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 sufficeth to still the storm, The Lord gave, and the Lord hath taken away, Blessed be the name of the Lord, chap. 1. 21. When his Brethren stood aloof from him, his Kindred and his Friends looked scornfully upon him, as an Alien, and instead of Oil pour'd Vinegar into his Wounds, so that his Eye continued in their Provocation, yet even in that part of his Trouble he owns the hand of God, Chap. 19. 13. 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 Favour, and more perhaps fear the Ruler's Displeasure, Every Man's Iudgment 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 snarling at the Stone, we reflect upon the Hand that throws it, and lay our selves under the Woe pronounced against him, that strivos with his Maker, Isa. 45. 9. We know it is interpreted, a taking up Arms against the King, if we take up Arms against any that are commissioned by him.
4. That there is no Provocation given us at any time, but, if it be skilfully and graciously improved, there is good to 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 that 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. 'Tis an ill Weed indeed out of which the Spiritual Bee cannot extract something profitable, and for it's purpose. Whatever Lion roars against us, let us but go 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, and greater than the Treasures of Aegypt.
We are told of an Imposthume that was cured with the thrust of an Enemies Sword, and of one that was happily converted from Drunkenness, by being called, in Reproach, a Tipler. It is very possible we may be inlightned, 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.foreign. Epict. Enc… c. 10. This Principle would put another Aspect upon Injuries, and Unkindnesses, and would quite alter the Property of them, and teach us to call them by another Name: Whatever the Subordinate Instrument intended, it is likely he meant not so, neither did his Heart think so, Isa. 10. 7. but God desig…ed it as other our 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 Ioseph in that good Temper towards his Brethren, tho' he had occasion enough to quarrel with them, Gen. 50. 20. You thought evil against me, but God meant it unto good. This satisfied Paul, in reference to the Thorn in the Flesh, i. e. the Calumnies and Oppositions of the false Apostles, which touch'd 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, 2 Cor. 12. 7. and there seems to be an instance of that good effect it had upon him, immediately upon the mention of it, for within a few Lines after he lets fall that humble word, verse 11. I am nothing. We should be apt to think too highly of our selves, and too kindly of the World, if we did not meet with some Injuries and Contempts, 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 the Revenge of it.
5. That what is said and done in haste, is likely to be matter for a deliberate Repentance. We find David often remembring with regret, what he said in his haste, particularly one angry word he had said in the day of his Distress and Trouble, which seem'd to reflect upon Samuel, and indeed upon all that had given him any Encouragement to hope for the Kingdom, Psal. 116. 11. 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, Prov. 19. 2. When a Man is transported by Passion, into any Indecency, we commonly qualifie 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 and undoe 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 our selves wrath against the day of wrath, either the day of God's Wrath against us, or our own against our selves. You little think what a Torrent of Self-affliction you let in when you let the Reins loose to an immoderate ungovern'd Passion. You are angry at others, and reproach them, and call them hard Names, and are ready to abhor them, and to revenge your selves 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 in your own Faces, and return into your own Bosoms? Either here or in a worse Place, you must repent of all this, that is, you must turn all these Passions upon your selves, you must be angry at your selves, and reproach your selves, and call your selves Fools, and abhor your selves, and smite upon your own Breasts; nay, and if God give you Grace, take a Holy Revenge upon your selves (which is reckoned among the Products of godly sorrow, 2 Cor. 7. 11.) and what can be more uneasie than all this? You take a mighty Liberty in chiding those that you have under your Power, and giving them very ill-favoured 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 get out of the hearing of, so we cannot make a light matter of; for when Conscience is awake it will be heard, and will tell us home, wherein we are verily guilty concerning, our Brother, Gen. 42. 21. 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, 1 Sam. 25. 30, 31. The bearing and forgiving of an Injury, will be no trouble or grief of Mind afterwards. Let Wisdom and Grace therefore do that which Time will do however, cool our Heat, and take off the Edge of our Resentment.
6. That that is truly best for us which is most pleasing and acceptable to God, and that a meek and quiet Spirit is so. No Principle hath such a commanding influence upon the Soul, as that which hath a regard to God, and wherein we approve our selves to him. It was a good hint which the Woman of Tekoah gave to David, when she was sueing for a Merciful Sentence, 2 Sam. 14. 11. I pray thee, let the King remember the Lord thy God:—Nor could any thought be more mollifying than that. Remember how gracious, and merciful, and patient God is, how slow to anger, how ready to 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, doth contribute to this, as it is consonant to that excellent Religion which our Lord Jesus hath establish'd, 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 quiet and peaceable Lives, 1 Tim. 2. 2, 3. It is a good evidence of our Reconciliation to God, if we be cordially reconciled to every cross Providence, which necessarily includes a meek Behaviour towards those who are any way Instrumental in the Cross. Very excellently doth St. Austin express it (in Psal. 122.) Quis placet Deo? cui Deus placuerit. Those please God that are pleased with him, and with all he doth, whether immediately by his own hand, or mediately by the Agency of provoking injurious Men. This is standing compleat in all the Will of God, not only his commanding, but his disposing Will, saying it, without Reluctancy, The Will of the Lord be done.—He that acts from an Honest Principle of Respect to God, and sincerely desires to stand right in his Favour, cannot but be in some measure adorn'd with that meek and quiet Spirit, which he knows to be in the sight of God of great price.
Such as these are softning 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.