The Beatitudes, Discourse · Chapter 12
MATTH. 5.5.
Bleſſed are the meek, for they ſhall inherit the earth.
CHAP. XII.
Concerning Chriſtian meekneſs.
WE are now got to the third ſtep leading in the way to bleſſedneſs, Chriſtian meekneſs. foreign, Bleſſed are the meek. See how the Spirit of God adorns the hidden man of the heart with multiplicity of graces The workmanſhip of the Holy Ghoſt is not only curious, but various; it makes the heart meek, pure, peaceable, &c. The graces therefore are compared to Needle-work, which is different and various in its flowers and colours*Pſal. 45.14.. In the words there is a duty, meekneſs; and that Duty like the Dove, brings an Olive-leaf in the mouth of it, They ſhall inherit the earth.
Doctr. The Propoſition I ſhall inſiſt on, is, That meek perſons are bleſsed perſons. For the right underſtanding of this, we muſt know there is a two-fold meekneſs.
1. Meekneſs towards God.
2. Meekneſs towards man.
1. Meekneſs towards God, which implies two things.
1. Submiſſion to his Will.
2. Flexibleneſs to his Word.
1. Submiſſion to Gods Will; when we carry our ſelves calmly without ſwelling or murmuring under the diſpenſations of Providence. 1 Sam. 3.18. It is the Lord, let him do what ſeemeth him good. The meek-ſpirited Chriſtian ſaith thus, Let God do what he will with me, let him carve out what condition he pleaſe, I will ſubmit; God ſees what is beſt for me, whether a fertile ſoil or a barren; let him chequer his work as he pleaſe, it ſufficeth God hath done it; it was an unmeek ſpirit in the Prophet to ſtruggle with God, Jonah 4.9. I do well to be angry to the death.
2. Flexibleneſs to Gods Word: When we are willing to let the Word bear ſway in our ſouls, and become pliable to all its Laws and Maxims; he is ſpiritually meek who conforms himſelf to the mind of God, and doth not quarrel with the inſtructions of the Word, but the corruptions of his heart. Cornelius his ſpeech to Peter did ſavour of a meek ſpirit. Acts 10.33. Now therefore we are all here preſent before God, to hear all things that are commanded thee of God. How happy is it when the Word which comes with Majeſty, is received with meekneſs *James 1.21.!
2. Meekneſs towards man; this Baſil the great calls the indelible Character of a gracious ſoul; Beati Mites, Bleſſed are the meek. To illuſtrate this, I ſhall ſhew what this foreign, or meekneſs is. Meekneſs is a grace whereby we are enabled by the Spirit of God to moderate our paſſion. 1. In is a grace.] The Philoſopher calls it a vertue *Mititia eſt virtus quae mediocritatem ſervat circa iram. Piccolom.; but the Apoſtle calls it a grace, therefore reckons it among the fruits of the Spirit, Gal. 5.23. it is of a Divine Extract and Original. 2. By it we are enabled to moderate ou… paſſion.] By nature the heart is like a troubled Sea, caſting forth the foam of anger and wrath; now meekneſs doth calm the paſſions; it ſits as Moderator in the ſoul, quieting and giving check to its diſtempered motions; 'tis foreign. as the Moon doth ſerve to temper and allay the heat of the Sun; ſo Chriſtian meekneſs doth allay the heat of paſſion; meekneſs of Spirit doth not only fit us for communion with God, but civil converſe with men; and thus prae omnibus virtutibus principatum tenet *Piccolom.. Meekneſs hath a divine beauty and ſweetneſs in it; it credits Religion, it wins upon all; this meekneſs conſiſts in three things.
1. Bearing of injuries.
2. Forgiving of injuries.
3. Recompencing good for evil.
1. Meekneſs conſiſts in bearing of injuries; I may ſay of this grace, it is not eaſily provoked; a meek ſpirit like wet Tinder, will not eaſily take fire. Pſal. 38.12, 13. They that ſeek my hurt, ſpake miſchievous things, but I as a deaf man heard not. Meekneſs is fraenum irae, the bridle of anger; the paſſions are fiery and headſtrong, meekneſs gives check to them; meekneſs bridles the mouth, it tyes the tongue to its good behaviour; meekneſs obſerves that Motto, foreign, bear and forbear *Epictetus.. There are four things oppoſite to meekneſs.
1. Meekneſſe is oppoſed to haſtineſſe of ſpirit, Eccleſ. 7.9. Be not haſty in thy ſpirit to be angry, for anger reſts in the boſome of fools. When the heart boyls in paſſion, and anger (as Seneca ſaith) ſparkles forth in the eye, this is far from meekneſſe; anger reſts in the boſome of fools. Anger may be in a wiſe man, but it reſts in a foole. The angry man is like flax, or Gunpowder, no ſooner do you touch him but he is all on fire. Saint Baſil calls anger drunkenneſſe; and Hierom ſaith there are more drunken with paſſion, than with wine. Seneca calls anger brevis inſania, a ſhort fit of madneſſe; ſometimes it ſuſpends the uſe of reaſon; in the beſt things we are coole enough; in Religion we are all yce, in contention all fire. How unbeſeeming is raſh anger, how doth it diſguiſe and disfigure! Homer ſaith of Agamemnon, that when he did moderate his paſſion, he reſembled the gods, he was like Jupiter in feature, like Pallas in wiſdom; but when he was in his fury, he was a very Tyger, nothing of Jupiter did appear in him; as Plato counſelled the great Revellers and drinkers of his time, that they ſhould view themſelves in a glaſſe when they were in their drunken humour, and they would appear loathſome to themſelves: So let a man diſguiſed with paſſion view himſelf in the glaſſe, and ſure he would ever after be out of love with himſelf. Ora tument ira, nigreſcunt ſanguine venae. Epheſ. 4.26, 27. Let not the Sun go down upon your wrath, neither give place to the Divel; Oh ſaith one, he hath wrong'd me, and I will never give place to him: but, better give place to him than to the Divel: an haſty ſpirit is not a meek ſpirit. Caution. Caution.Not but that we may in ſome caſes be angry. There is an holy anger; that anger is without ſin, which is againſt ſin; meekneſſe and zeal may ſtand together; in matters of Religion a Chriſtian muſt be cloathed with the ſpirit of Eliah, and be full of the fury of the Lord, Jer. 6.11. Chriſt was meek, Mat. 11.29. yet zealous, John 2.14, 15. The zeal of Gods houſe did eat him up.
2. Meekneſs is oppoſed to malice; malice is the Divels picture: John 8.44. Malice is mental murder: 1 John 3.15. it unfits for duty. How can ſuch a man pray? I have read of two men that lived in malice, who being asked how they could ſay the Lords prayer? one anſwered, he thank'd God there were many good prayers beſides: The other anſwered, when he ſaid the Lords prayer, he did leave out thoſe words, As we forgive them that treſpaſs againſt us: But Saint Auſtin brings in God replying, Becauſe thou doſt not ſay my prayer, therefore I will not hear thine *Quia tu non dicis meam, ego non audiam tuam.. Were it not a ſad judgement, if all that a man did eat ſhould turn to poyſon! to a malicious man all the holy Ordinances of God turn to poyſon; the table of the Lord is a ſnare, he eats and drinks his own damnation; a malicious ſpirit is not a meek ſpirit.
3. Meekneſs is oppoſed to revenge; malice is the ſcum of anger, and revenge is malice boyling over; malice is a vermin, lives on blood; revenge is Satans Nectar and Ambroſia *Nihil Diabolo gratius. Luth.; this is the ſavoury meat which the malicious man dreſſeth for the Divel; the Scripture forbids revenge. Rom. 12.19. Dearly Beloved, avenge not your ſelves; this is to take Gods office out of his hand, who is called the God of recompences, Jer. 51.56. and the God of vengeance, Pſal. 94.1. This I urge againſt thoſe who challenge one another to Duels; indeed ſpiritual Duels are lawful; it is good to fight with the Divel. James 4.7. Reſiſt the Divel: 'Tis good to Duel with a mans ſelf, the regenerate part againſt the carnal: Bleſſed is he that ſeeks a revenge upon his luſts. 2 Cor. 7.11. Yea, what revenge? — but other Duels are unlawful; Avenge not your ſelves. The Turks, though a barbarous people, did in Ancient times burn ſuch as went to Duel in their ſides with hot coals of fire; they who were in heat of revenge were puniſhed ſutably with fire.
Object. But if I am thus meek and tame, in bearing of injuries and incivilities, I ſhall loſe my credit, it will be a ſtain to my reputation?
Anſw. 1. To paſs by an injury without revenge, is no Eclipſe to a mans credit. Solomon tells us it is the glory of a man to paſs over a tranſgreſſion, Prov. 12.11. 'Tis more honour to bury an injury, than revenge it; and to ſlight it, than to write it down †.*Melius eſt injurias ignoſcere quam vindicare. The weakeſt creatures ſooneſt turn head, and ſting upon every touch; the Lyon a more Majeſtick creature, is not eaſily provoked; the Bramble tears, the Oak and Cedar are more peaceable; paſſion imports weakneſs; a noble ſpirit over-looks an injury.
Anſw. 2. Suppoſe a mans credit ſhould ſuffer an impair with thoſe whoſe cenſure is not to be valued; yet think, which is worſe, ſhame or ſin? Wilt thou ſin againſt God to ſave thy credit? ſurely it is little wiſdom for a man to adventure his blood, that he may fetch back his Reputation, and to run into hell to be counted valorous.
1. Not but that a man may ſtand up in defence of himſelf Caution 1 when his life is endangered. Some of the Anabaptiſts hold it unlawful to take up the ſword upon any occaſion, (though when they get the Power, I would be loth to truſt them, their river-water often turning to blood) but queſtionleſs a man may take up the ſword for ſelf-preſervation; elſe he comes under the breach of the ſixth Commandment, he is guilty of ſelf-murder; in taking up the ſword he doth not ſo much ſeek anothers death, as the ſafe-guard of his own life; his intention is not to do hurt, but prevent it; ſelf-defence is conſiſtent with Chriſtian meekneſs; the Law of Nature and Religion juſtifie it; that God who bids us put up our ſword, Matth. 26.51. yet will allow us a buckler in our own defence; and he that will have us innocent as Doves, not to offend others, will have us wiſe as ſerpents in preſerving our ſelves.
Caution 2 2. Though revenge be contrary to meekneſs, yet not but that a Magiſtrate may revenge the quarrels of others; indeed 'tis not revenge in him, but doing juſtice: The Magiſtrate is Gods Lieutenant on earth; God hath put the ſword in his hand, and he is not to bear the ſword in vain; he muſt be in terrorem, for the puniſhment of evil doers, 1 Pet. 2.14. Though a private perſon muſt not render to any man evil for evil, Rom. 12.17. yet a Magiſtrate may; the evil of puniſhment for the evil of offence; this rendring of evil is good. Private men muſt put their ſword into the ſheath; but the Magiſtrate ſins if he doth not draw it out: As his ſword muſt not ſurfeit through cruelty, ſo neither muſt it ruſt through partiality: Too much lenity in a Magiſtrate, is not meekneſs, but injuſtice; for him to indulge offences, and ſay with a gentle reproof as Eli, 1 Sam. 2.23, 24. Why do you ſuch things? nay, my ſons, for it is no good report that I hear. This is but to ſhave the head that deſerves to be cut off; ſuch a Magiſtrate makes himſelf guilty.
4. Meekneſs is oppoſed to evil-ſpeaking. Eph. 4.31. Let all evil-ſpeaking be put away. Our words ſhould be mild, like the waters of Siloah, which run ſoftly; 'tis too uſual for paſſionate ſpirits to break out into opprobrious language; the tongues of many are fiered, and it is the Divel lights the match; therefore they are ſaid in Scripture to be ſet on fire of hell, James 3.6. Men have learned of the old Serpent, to ſpit their venome one at another in diſgraceful revilings. Matth. 5.22. Whoſoever ſhall ſay thou fool, ſhall be in danger of hell-fire. Under that word fool, all vilifying termes are by our Saviour forbidden; let us take heed of this, it is hateful to God, God is not in this fire, but in the ſtill ſmall voice *1 Kings 19.12..
Object. Object. But did not the Apoſtle Paul call the Galatians fools? Gal. 3.1.
Anſw. Paul had an infallible ſpirit, which we have not; beſides, when Paul uttered thoſe words, it was not by way of reproach, but reproof; it was not to defame the Galatians, but reclaime them; not to vilifie them, but to humble them. Saint Paul was grieved to ſee them ſo ſoone fall into a relapſe; well might he ſay fooliſh Galatians in an holy zeal, becauſe they had ſuffered ſo much in the cauſe of Religion, and now made a defection and fell off, ver. 4. Have ye ſuffered ſo many things in vaine? but though Saint Paul guided by the Spirit of God, did give this Epithite to the Galatians, it is no warrant for us when any have wronged us to uſe diſgraceful termes. Meekneſs doth not vent it ſelf in ſcurrility; it doth not retaliate by railing, Jude 9. Yet Michael the Arch-angel when contending with the Divel, he diſputed about the body of Moſes, durſt not bring againſt him a railing accuſation, but ſaid The Lord rebuke thee. Some underſtand by Michael Chriſt; but more truly, it is meant of one of the chief of the Angels. The conteſt or diſpute between the Arch-angel and the Divel, was about the body of Moſes. Some Divines ſay, that when God did diſpoſe of Moſes his body, he imploy'd the Arch-angel to inter him ſo ſecretly, that his burying place might not be known. 'Tis likely if his dead body had been found, the Iſraelites might have been ready in a prepoſterous zeal to have adored it. The Divel oppoſeth the Arch-angel, and contends about the dead body; but the Arch-angel durſt, not foreign, ſome read it, he could not endure to bring a railing accuſation; it ſeems the Divel provoked him with evil language, & would fain have extorted paſſion from him, but the Arch-angel was mild, and ſaid only, The Lord rebuke thee; the Angel would not ſo much as rail againſt the Divel: we may learn meekneſſe of the Arch-angel, 1 Pet. 3.9. Not rendring railing for railing.
Caution.Not but that a Chriſtian ought prudentially to clear himſelf from ſlanders. When the Apoſtle Paul was charged to be mad, he vindicates himſelf, Acts 26.25. I am not mad moſt noble Feſtus. Though a Chriſtians retorts muſt not be vulnerating, they may be vindicating. Though he may not ſcandalize another, yet he may apologize for himſelf. There muſt be Chriſtian prudence, as well as Chriſtian meekneſſe; it is not mildneſſe, but weakneſſe to part with our integrity, Job 27.6. To be ſilent when we are ſlanderouſly traduced, is to make our ſelves appear guilty. We muſt ſo affect meekneſſe, as not to loſe the honour of innocence; 'tis lawful to be our own congratulators, the fault lies only in this, when we retort injuries with reproachful termes, which is to pay a man back in the Divels coyne.
The ſecond Branch of meekneſſe is in forgiving of injuries, Mark 11.25. and when ye ſtand praying, forgive; as if Chriſt had ſaid, It is to little purpoſe to pray, unleſſe you forgive; a meek ſpirit is a forgiving ſpirit; This is an Herculean work; nothing doth more croſſe the ſtream of corrupt nature; men forget kindneſſes, but remember injuries *Scribit in marmore laeſus.. I once heard of a woman that lived in malice, and being requeſted by ſome of her neighbours when ſhe lay on her death-bed, to forgive; ſhe anſwered, I cannot forgive though I go to hell; this is cutting againſt the graine; ſome can rather ſacrifice their lives than their luſts; but forgive we muſt, and forgive as God forgives.
1. Really, God doth not make a ſhow of forgiveneſſe, and keeps our ſins by him, he blots out our debts, Iſa. 43.25. God paſſeth an act of oblivion, Jer. 31.34. he forgives, and forgets. So the meek ſpirt doth not only make a ſhow of forgiving his neighbour, but he doth it from the heart, Mat. 18.35.
2. Fully. God forgives all our ſins; he doth not for fourſcore write down fifty, but he gives a general releaſe, Pſal. 103.3. who forgiveth all thy iniquities. Thus a meek-ſpirited Chriſtian forgives all injuries; falſe hearts paſſe by ſome offences, but retain others, this is but half-forgiving; Is this meekneſſe? Wouldſt thou have God deal ſo with thee? Wouldſt thou have him forgive thee thy treſpaſſes, as thou forgiveſt others?
3. God forgives often; we are often peccant, we run every day afreſh upon the ſcore, but God often forgives;foreign therefore he is ſaid to multiply to pardon, Iſa. 55.7. So a meek ſpirit doth reiterate, and ſend one pardon after another; Peter asks the queſtion, Matth. 18.21. Lord, how oft ſhall my brother ſin againſt me, and I forgive him? till ſeven times? Chriſt anſwers him, verſe 22. I ſay not unthee until ſeven times, but until ſeventy times ſeven.
1. Such an affront hath been offered, that fleſh and Object. 1 blood cannot put up?
Fleſh and blood ſhall not inherit the Kingdom of God? Anſw. 1 Cor. 15.50. Chriſtians muſt walk Antipodes to themſelves, and with the ſword of the Spirit fight againſt the luſts of the fleſh, Gal. 5.24.
2. But if I forgive one injury, I ſhall invite more.
1. It argues a divelliſh nature to be worſe for kindneſſe; Object. 2 but ſuppoſe we ſhould meet with ſuch monſters, yet Anſw. 1 it is our duty to be ready to forgive, Col. 3.13. Shall we ceaſe from doing good, becauſe others will not ceaſe from being evil?
2. I anſwer, If the more thou forgiveſt injuries, the Anſw. 2 more injuries thou meeteſt with, this will make thy grace ſhine the more; anothers vice wil be a greater demonſtration of thy vertue; often forgiving will adde the more to the weight of his ſin, and the weight of thy glory. If any ſhall ſay to me, I ſtrive to excel in other graces; but as for this grace of meekneſſe, bearing, and forgiving of injuries, I cannot arrive at it, I deſire in this to be excuſed; What doſt thou talk of other graces? where there is one grace, there is all*Virtutes ſunt inter ſe connexae.; if meekneſſe be wanting, it is but a counterfeit chaine of grace; thy faith is a fable, thy repentance is a lye, thy humility is hypocriſie.
And whereas thou ſayſt thou canſt not forgive, think of, 1. Thy ſin; thy neighbour is not ſo bad in offending thee, as thou art in not forgiving him; thy neighbour in offending thee, doth but treſpaſſe againſt a man; but thou refuſing to forgive him, doſt treſpaſſe againſt God. 2. Thy danger; thou who art implacable, and though thou may'ſt ſmother the fire of thy rage, yet wilt not extinguiſh it, know, that if thou dyeſt this night, thou dyeſt in an unpardoned condition; if you will not believe me, believe Chriſt, Mark 11.26. If you do not forgive, neither will your Father which is in heaven forgive your treſpaſses. He who lives without meekneſſe, dies without mercy.
3. Branch of meekneſſe is in recompencing good for evil; this is an higher degree than the other, Matth. 5.44. Love your enemies, do good to them that hate you, pray for them which deſpightfully uſe you, Rom. 12.20. If thine enemy hunger, feed him, 1 Pet. 3.9. not rendring evil for evil, but contrarywiſe bleſsing. This three-fold cord of Scripture ſhould not eaſily be broken. To render evil for evil, is bruitiſh; to render evil for good, is divelliſh; to render good for evil is Chriſtian. The Heathens had this maxime, Nemini laedere niſi laceſsitus injuriâ; they thought it lawful to wrong none unleſſe firſt provoked with an injury; but the Sun-light of Scripture ſhines brighter than the lamp of reaſon. Love your enemies; when grace comes into the heart, it works a ſtrange alteration; when a ſciens is ingrafted into the ſtock, it partakes of the nature and ſap of the Tree, and brings forth the ſame fruit; take a crab, ingraft it into a Pepyn, it brings forth the ſame fruit as the Pepyn; ſo he who was once of a ſowre, crabby diſpoſition, given to revenge; when he once partakes of the ſap of the heavenly olive; he bears generous fruit, he is full of love to his enemies: Grace allays the paſſion, and melts the heart into compaſſion; as the Sun draws up many thick noxious vapours from the Earth and Sea, and returns them in ſweet ſhowres; ſo a gracious heart returns all the unkindneſſes and diſcurteſies of his enemies with the ſweet influences and diſtillations of love; thus David, Pſal. 35.13. They rewarded me evil for good; but as for me, when they were ſick, my cloathing was ſackcloth, I humbled my ſoul with faſting, &c. Some would have rejoyced, he wept; ſome would have put on ſcarlet, David put on ſackcloth; this is the rarity, or rather miracle of meekneſs, it retorts good for evil; thus we have ſeen the nature of meekneſs.
SECT. 1.
Shewing the Character of a true Saint.
IT ſhews us the badge of a true Saint; he is of a meek, Uſe 1 candid ſpirit, he is not eaſily provoked; he takes every thing in the beſt ſenſe, and conquers malice with mildneſs. I would to God all who profeſs themſelves Saints, were beſpangled with this grace. We are known to belong to Chriſt, when we wear his Livery; he is a Saint, whoſe ſpirit is ſo meekned, that he can ſmother prejudices, and bury unkindneſſes; a paſſion of tears doth better become a Chriſtian, than a paſſion of anger; every Saint is Chriſts Spouſe, Cant. 4.8. It becomes Chriſts Spouſe to be meek; if any injury be offered to the Spouſe, ſhe leaves it to her husband to revenge; 'tis unſeemly for Chriſts Spouſe to ſtrike.
SECT. 2.
Containing a Swaſive to meekneſs.
Uſe 2 LET me beſeech all Chriſtians to labour to be eminent in this ſuperlative grace of meekneſs.Exhort. Zeph. 2.3. Seek meekneſs: Seeking, implies we have loſt it; therefore we muſt make an hue and cry after it to find it: Col. 3.12. Put on therefore as the Elect of God meekneſs; foreign, Put it on as a garment, never to be left off. Meekneſs is a neceſſary ingredient into every thing. 1. It is neceſſary in inſtruction. 2 Tim. 2.25. In meekneſs inſtructing, &c. Meekneſs conquers the oppoſers of truth; meekneſs melts the heart; ſoft words are ſoftning. 2. Meekneſs is neceſſary in hearing the Word. Jam. 1.21. Receive with meekneſs the ingrafted Word; he who comes to the Word either with paſſion or prejudice, gets no good, but hurt; he turns wine into poyſon, and ſtabs himſelf with the ſword of the Spirit. 3. Meekneſs is needful in reproofs. Gal. 6.1. If a man be overtaken with a fault, reſtore ſuch an one with the ſpirit of meekneſs. The Greek word is foreign, put him in joynt again; if a bone be out of joynt, the Chyrurgion muſt not uſe a rough hand, that may chance break another bone; but he muſt come gently to work, and afterwards bind it up ſoftly; ſo if a brother be through inanimadvertency overtaken, we muſt not come to him in a fury of paſſion, but with a ſpirit of meekneſs labour to reſtore him. I ſhall lay down ſeveral Motives or Arguments to meeken the ſpirits of men.
1. Let me propound examples of meekneſs. Motive. 1
1. The example of Jeſus Chriſt. Matth. 21.5. Thy King cometh unto thee meek. Chriſt was the ſamplar and pattern of meekneſs. 1 Pet. 2.23. When he was reviled, he reviled not again. His enemies words were more bitter than the gall they gave him; but Chriſts words were ſmoother than oyle; he prayed, and wept for his enemies; he calls to us to learn of him; Matth. 11.29. Learn of me, for I am meek. Chriſt doth not bid us (ſaith Auſtin) learn of him to work miracles; to open the eyes of the blind, to raiſe the dead, but he would have us learn of him to be meek; if we do not imitate his life, we cannot be ſaved by his death.
2. Let us ſet before our eyes the examples of ſome of the Saints who have ſhined in this grace. Moſes was a man of unparallel'd meekneſs. Numb. 12.3. Now the man Moſes was very meek, above all the men which were upon the face of the earth. How many injuries did he put up? when the people of Iſrael murmured againſt him, inſtead of falling into a rage, he falls to prayer for them. Exod. 15.24, 25. The Text ſaith, they murmured at the waters of Marah; ſure the waters were not ſo bitter as the ſpirits of the people; but they could not provoke him to paſſion, but petition. Another time when they wanted water, they fell a chiding with Moſes, Exod. 17.3. Wherefore is this that thou haſt brought us up out of Egypt, to kill us and our children with thirſt? As if they had ſaid, if we dye, we will lay our death to thy charge; Would not this exaſperate? ſure it would have required the meekneſs of an Angel to bear this; but behold Moſes his meekneſs, he did not give them an unbecoming word! though they were in a ſtorm, he was in a calm; they chide, but he prayes. Oh that as the ſpirit of Elijah did reſt upon Eliſha, ſo that ſome of the ſpirit of Moſes, this meek man, (or rather earthly Angel) may reſt upon us! Another eminent pattern of meekneſs was David; when Shimei curſed David, and Abiſhai one of Davids life-guard would have beheaded Shimei; No, ſaith King David, Let him alone, and let him curſe, 2 Sam. 16.11. And when Saul had wronged and abuſed David, and it was in his power to have taken Saul napping, and have killed him, 1 Sam. 26.7, 12. yet he would not touch Saul, but called God to be Umpire, Ver. 23. Here was a mirror of meekneſs.
3. The examples of Heathens; though their meekneſs could not properly be called grace, becauſe it grew not upon the right ſtock of faith, yet it was beautiful in its kind. Pericles when one did revile him, and followed him home to his gate at night, rayling upon him, he anſwered not a word, but commanded one of his ſervants to light a Torch, and bring the Raylor home to his own houſe. Frederick Duke of Saxony, when he was angry, would ſhut up himſelf in his Cloſet, and let none come near him till he had maſtered his paſſion. Plutarch reports of the Pythagoreans, if they had chanced to fall out in the day, they would embrace and be friends ere Sun-ſet. Cicero in one of his Orations reports of Pompey the great, he was a man of a meek diſpoſition, he admitted all to come to him ſo freely, and heard the complaints of them that were wronged, ſo mildly, that he excelled all the Princes before him; he was of that ſweet temper, that it was hard to ſay whether his enemies did more fear his valour, or his ſubjects love his meekneſs. Julius Caeſar not only forgave Brutus and Caſsius his enemies, but advanced them; he thought himſelf moſt honoured by acts of clemency and meekneſs. Did the ſpring-head of nature riſe ſo high, and ſhall not grace riſe higher? ſhall we debaſe faith below reaſon? let us write after theſe fair Copies.
2. Meekneſs is a great Ornament to a Chriſtian. 1 Pet. Motive. 2 3.4. The ornament of a meek ſpirit. How amiable is a Saint in Gods eye when adorned with this jewel? what the Pſalmiſt ſaith of praiſe *Pſal. 33.1., the ſame may I ſay of meekneſs, it is comely for the righteous; no garment more becoming a Chriſtian than meekneſs; therefore we are bid to put on this garment. Col. 3.12. Put on therefore as the Elect of God meekneſs. A meek ſpirit credits Religion, ſilenceth malice; it is the varniſh that puts a luſtre upon holineſs, and ſets off the Goſpel with a better gloſs.
3. This is the way to be like God; God is meek towards Motive. 3 them that provoke him*Cum crebris exacerbatur offenſis, iram ſuam temperat. Cypr.; how many black mouths are opened daily againſt the Majeſty of heaven? how do men tear his Name? vex his Spirit? crucifie his Son afreſh? they walk up and down the earth as ſo many Divels covered with fleſh, yet the Lord is meek, not willing that any ſhould periſh, 2 Pet. 3. How eaſily could God cruſh ſinners, and kick them into hell! but he moderates his anger; though he be full of Majeſty, yet full of meekneſs; in him is mixed Princely greatneſs, and Fatherly mildneſs; as he hath his Scepter of Royalty, ſo his Throne of grace. Oh how ſhould this make us fall in love with meekneſs! hereby we bear a kind of likeneſs to God; it is not profeſſion makes us like God, but imitation; where meekneſs is wanting, we are not like men; where it is, we are like God.
4. Meekneſs argues a noble and excellent ſpirit; a Motive. 4 meek man is a valorous man, he gets a victory over himſelf*Immenſae virtutis eſt, non ſentire te eſſe percuſſum.. Paſſion ariſeth from imbecillity and weakneſs; therefore we may obſerve old men and children are more cholerick than others; ſtrength of paſſion argues weakneſs of judgement, but the meek man who is able to conquer his fury, is the moſt puiſſant and victorious. Prov. 16.32. He that is ſlow to anger, is better than the mighty; and he that ruleth his ſpirit, then he that taketh a City. To yield to ones paſſion is eaſie; 'tis ſwimming along with the Tyde of corrupt nature; but to turn head againſt nature, to reſiſt paſſion, to overcome evil with good, this is like a Chriſtian; this is that ſpiritual Chivalry and Fortitude of mind as deſerves the Trophies of victory, and the garland of praiſe.
Motive. 5 5. Meekneſs is the beſt way to conquer and melt the heart of an enemy. When Saul lay at Davids mercy, and he only cut off the skirt of his Robe, how was Sauls heart affected with Davids meekneſs! 1 Sam. 24.16, 17. Is this thy voyce my ſon David? and Saul lift up his voice, and wept; and he ſaid to David, Thou art more righteous than I; for thou haſt rewarded me good, foraſmuch as when the Lord had delivered me into thy hand, thou killedſt me not; wherefore the Lord reward thee good, &c. This heaping of coals melts and thaws the heart of others; it is the greateſt victory to overcome an enemy without ſtriking a blow; the fire will go where the wedge cannot; mildneſs prevails more than fierceneſs; paſſion makes an enemy of a friend; meekneſs makes a friend of an enemy; the meek Chriſtian ſhall have letters teſtimonial, even from his Adverſary. It is reported of Philip King of Macedon, that when it was told him Nicanor did openly rail againſt his Majeſty, the King inſtead of putting him to death (as his Council adviſed) ſent Nicanor a rich Preſent, which did ſo overcome the mans heart, that he went up and down to recant what he had ſaid againſt the King, and did highly extoll the Kings clemency. Roughneſs hardens mens hearts, meekneſs cauſeth them to relent: 2 Kings 6.22. When the King of Iſrael feaſted the Captives he had taken in War, they were more conquered by his meekneſs, than by his ſword. 2 Kings 6.23. The bands of Syria came no more into the Land of Iſrael.
6. Conſider the great promiſe in the Text, The meek Motive. 6 ſhall inherit the Earth; foreign this Argument perhaps will prevail with thoſe who deſire to have earthly poſſeſſions*foreign. Chryſ.. Some may object, If I forbear and forgive, I ſhall loſe my right at laſt, and be turned out of all? No, God hath here entred into Bond, the meek ſhall inherit the Earth. The unmeek man is in a ſad condition, there is no place remains for him but hell; for he hath no promiſe made to him either of Earth or Heaven; 'tis the meek ſhall inherit the earth.
Object. How do the meek inherit the Earth, when they are ſtrangers in the earth? Hebr. 11.37.
Anſw. The meek are ſaid to inherit the Earth, not that the Earth is their chief inheritance, or that they have always the greateſt ſhare here; but
1. They are the inheriters of the Earth, becauſe though they have not always the greateſt part of the Earth, yet they have the beſt right to it. The word inherit ſaith Ambroſe, notes the Saints title to the Earth *Fruuntur mites terrâ tanquam poſſeſſione haeriditaria. Ambr.. The Saints title is beſt, being members of Chriſt, who is Lord of all: Adam did not only loſe his Title to Heaven when he fell, but to the Earth too; and till we are incorporated into Chriſt, we do not fully recover our Title; I deny not but the wicked have a civil right to the Earth which the Laws of the Land give them, but not a ſacred right. Only the meek Chriſtian hath a Scripture-title to his Land; we count that the beſt title which is held in capite; the Saints hold their right to the Earth in capite, in their head Chriſt, who is the Prince of the Kings of the Earth, Rev. 1.5. In this ſenſe, he who hath but a foot of Land, inherits more than he who hath a thouſand Acres, becauſe he hath a better and more judicial right to it.
2. The meek Chriſtian is ſaid to inherit the Earth, becauſe he inherits the bleſſing of the Earth; the wicked man hath the Earth, but not as a fruit of Gods favour; he hath it as a Dog hath poyſoned bread, it doth him more hurt than good; a wicked man lives in the Earth as one that lives in an infectious Aire, he is infected by his mercies; the fat of the Earth will but make him fry and blaze the more in hell; ſo that a wicked man may be ſaid not to have what he hath, becauſe he hath not the bleſsing; but the meek Saint enjoys the Earth as a pledge of Gods love; the curſe and poyſon is taken out of the Earth. Pſal. 37.11. The meek ſhall inherit the Earth, and ſhall delight themſelves in the abundance of peace; on which words Auſtin gives this gloſs; Wicked men (ſaith he) may delight themſelves in the abundance of Cattle and Riches, but the meek man delights himſelf in the abundance of peace; what he hath, he doth poſſeſs with inward ſerenity and quietneſs.
Caution.Caution. When it is ſaid the meek ſhall inherit the Earth, not that they ſhall inherit no more than the Earth; they ſhall inherit Heaven too; if they ſhould only inherit the Earth, then (ſaith Chryſoſtom) how could it be ſaid, Bleſſed are the meek? the meek have the Earth only for their ſojourning-houſe; they have Heaven for their manſion-houſe. Pſal. 149.4. He will beautifie the meek with ſalvation. The meek beautifie Religion, and God will beautifie them with ſalvation; ſalvation is the Port we all deſire to ſail to; 'tis the Harveſt and Vintage of ſouls; the meek are they which ſhall reap this Harveſt; the meek ſhall wear the embroidered robe of ſalvation. The meek are Lords of the Earth, and heirs of ſalvation, Heb. 1.14.
7. The miſchief of an unmeek ſpirit: 1. There is nothing Motive. 7 makes ſuch roome for the Divel to come into the heart and take poſſeſſion, as wrath and anger, Epheſ. 4.26, 27. Let not the Sun go down upon your wrath, neither give place to the Divel; when men let forth paſſion, they let in Satan; the wrathful man hath the Divel for his bedfellow. 2. Paſſion doth hinder peace; the meek Chriſtian hath ſweet quiet and harmony in his ſoul; but Paſſion puts the ſoul into a diſorder; it not only clouds reaſon, but diſturbs conſcience; he doth not poſſeſſe himſelf, whom Paſſion poſſeſſeth; it is no wonder if they have no peace of conſcience, who make ſo little conſcience of peace; wrathfulneſſe grieves the Spirit of God, Epheſ. 4.30, 31. and if the Spirit be grieved, he will be gone; we care not to ſtay in ſmoaky houſes: the Spirit of God loves not to be in that heart which is ſo full of the vapours and fumes of diſtempered Paſſion.
8. Another argument to coole the intemperate heat Motive. 8 of our curſt hearts, is to conſider that all the injuries and unkind uſages we meet with from the world, do not fall out by chance, but are diſpoſed of by the all-wiſe God for our good; many are like the fooliſh Curre that ſnarles at the ſtone, never looking to the hand that threw it; or like the Horſe, who being ſpurred by the rider, bites the ſnafflle: did we look higher than inſtruments, our hearts would grow meek and calm. David looked beyond Shimei's rage, 2 Sam. 16.11. Let him curſe, for the Lord hath bidden him; What wiſdome were it for Chriſtians to ſee the hand of God in all the barbariſmes and incivilities of men! Job eyed God in his affliction, and that meekned his ſpirit, The Lord hath taken away, bleſſed be the name of the Lord, Job 1.21. He doth not ſay the Caldeans have taken away, but the Lord hath taken away; what made Chriſt ſo meek in his ſufferings! he did not look at Judas or Pilate, but at his father, John 18.11. The Cup which my Father hath given me; when wicked men do revile, and injure us, they are but Gods Executioners; who is angry with the executioner?
And as God hath an hand in all the affronts and diſcurteſies we receive from men (for they do but hand them over to us) ſo God will do us good by all if we belong to him; 1 Sam, 16.12. it may be (ſaith David) that the Lord will look upon mine affliction, and will requite me good for his curſing; uſually when the Lord intends us ſome ſignal mercy, he fits us for it by ſome eminent trial; as Moſes his hand was firſt leprous before it wrought ſalvation, Exod 4, 6. ſo God may let his people be belepered with the curſings and revilings of men before he ſhowre down ſome bleſſing upon them; It may be the Lord will requite me good for his curſing this day.
Motive. 9 9. Want of meekneſſe evidenceth want of grace; true grace enflames love, and moderates anger; grace is like the file which ſmoths the rough iron, it files off the ruggedneſſe of a mans ſpirit; grace ſaith to the heart as Chriſt did to the angry Sea, Mark 4.39. Peace, be ſtill. So where there is grace in the heart, it ſtills the raging of paſſion, and makes a calm. He who is in a perpetual phrenſie, letting looſe the reines to wrath and malice, never yet felt the ſweet efficacy of grace, …t is one of the ſins of the Heathen, Implacable, Rom. 1.31. a revengeful, cankred heart, is not only heatheniſh, but divelliſh, Jam. 3. 14, 15. If ye have bitter envying and ſtrife in your hearts, this wiſdom deſcendeth not from above, but is devilliſh. The old Serpent ſpits forth the poyſon of malice and revenge.
Motive. 10 10. If all that hath been ſaid will not ſerve to maſter this bedlam-humour of wrath and anger; let me tell you, you are the perſons whom God ſpeaks of, who hate to be reformed; you are rebels againſt the Word; read and tremble, Iſa. 30.8.9. Now go write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever, that this is a rebellious people, children that will not hear the Law of the Lord. If nothing yet will charm down the wrathful Divel, let me tell you, God hath charg'd every man not to meddle, or have any league of friendſhip with you, Prov. 22.24. Make no friendſhip with an angry man, and with a furious man thou ſhalt not go; What a monſter is he among men, that every one is warned to beware of, and not come near, as one who is unfit for humane ſociety; make no league ſaith God with THAT MAN; if thou takeſt him into thy ſociety, thou takeſt a Snake into thy boſome; with a furious man thou ſhalt not go. Wilt thou walk with the Divel? the furious man is poſſeſſed with a wrathful Divel.
Oh that all this might help to meeken, and ſweeten Chriſtians ſpirits.
Object. But it is my nature to be paſſionate?
Anſw. 1. This is ſinful arguing; it is ſecretly to lay our ſin upon God; we learned this from Adam, Gen. 3.12. The woman whom thou gaveſt to be with me, ſhe gave me of the tree, and I did eate; rather than Adam would confeſſe his ſin, he would father it upon God; the woman thou gavest me; as if he had ſaid, it thou hadſt not given this woman to me, I had not eat. So ſaith one, it is my nature, this is the froward, peeviſh nature God hath given me; oh no, thou chargeſt God falſly; God gave thee no ſuch nature; he made man upright, Eccleſ. 7.25. God made thee ſtraight, thou madeſt thy ſelf crooked; all thy affections at firſt, thy joy, love, anger, were ſet in order as the Stars in their right orb, but thou didſt miſplace them, and make them move Excentrick; at firſt the affections like ſeveral Muſick-inſtruments well-tuned, did make a ſweet conſort, but ſin was the jarring ſtring that brought all out of tune; vain man, plead not 'tis thy nature to be angry, thank thy ſelf for it; natures ſpring was pure, till ſin poyſoned the ſpring.
Anſw. 2. Is it thy nature to be fierce and angry? this is ſo far from being an excuſe, that it makes it ſo much the worſe; it is the nature of a Toad to poyſon, that makes it the more hateful; if a man were indited for ſtealing, and he ſhould ſay to the Judge, Spare me, it is my nature to ſteal, were this any excuſe? the Judge would ſay, Thou deſerveſt the rather to dye; Sinner, get a new nature, fleſh and blood cannot enter into the Kingdom of God.
SECT. 3.
How to attain this grace of meekneſs.
Queſt. HOW ſhall I do to be poſſeſſed of this excellent grace of meekneſs?
Anſw. 1. Often look upon the meekneſs of Chriſt; the Scholar that would write well, hath his eye often upon the Copy.
2. Pray earneſtly that God will meeken thy ſpirit; God is called foreign, the God of all grace, 1 Pet. 5.10. He hath all the graces in his gift, Sue to him for this grace of meekneſs; if one were Patron of all the Livings in the Land, men would ſue to him for a Living: God is Patron of all the graces, let us ſue to him; mercy comes in at the door of prayer. Ezek. 36.26, 37. I will yet for this be enquired of by the houſe of Iſrael to do it for them: Meekneſs is the commodity we want, let us ſend prayer as our Factor over to heaven to procure it for us; and pray in faith; when faith ſets prayer on work, prayer ſets God on work; all divine bleſſings come ſtreaming to us through this golden channel of prayer.