When Meekness Is Specially Required
The rule is general; we must show “all meekness;” but it will be of use to observe some special cases to which the Scripture applies this rule.
1. We must give reproofs with meekness. It is the apostle’s direction, “If a man be overtaken in a fault,” (that is, if he be surprised by a temptation and overcome, as the best may be, if God leave them to themselves,) “ye which are spiritual, restore such n. one in the spirit of meekness.” By the spiritual man, to whom he gives this rule, he means not ministers only; doubtless it is a rule to private Christians; all that have opportunity must reprove, and all that reprove must do it with meekness. Ye that are spiritual, if you would approve yourselves so indeed, actuated by the Holy Spirit, and minding the things of the Spirit, be careful in this matter. Especially let those that are Christians of the highest form, that excel in grace, and holiness, and the best gifts, (such are called spiritual in distinction from babes in Christ, 1 Cor. 3:1,) let them look upon themselves as obliged, in a more peculiar manner, to help others; for where God gives five talents, he expects the improvement of five; the strong must bear the infirmities of the weak. The setting of a dislocated joint or a broken bone is, for the present, painful to the patient; but it must be done, and it is in order to the making of broken bones to rejoice. Now this you must do with the spirit of meekness, with all the candor, and gentleness, and convincing evidences of love and kindness that can be. The three qualifications of a good surgeon are very requisite in a reprover, namely, to have an eagle’s eye, a lion’s heart, and a lady’s hand; that is, to be endued with a great deal of wisdom, and courage, and meekness. Though sometimes it is needful to reprove with warmth, yet we must never reprove with wrath, for the wrath of man worketh not the righteousness of God.” There is an observable difference, but no contradiction betwixt the directions Paul gives to Timothy, and those he gives to Titus in this matter. To Titus he writes to reprove sharply,” and to “rebuke with all authority.” To Timothy he writes “not to strive, but to be gentle;” to reprove with all long-suffering.” The reason of this difference may be found in the different temper of those they had to deal with. Timothy was among the Ephesians, a tractable, complaisant people, that would be easily managed, and with them he must always deal gently. Titus was among the Cretians, that were headstrong, and not to be wrought upon but by sharper methods. Thus, in reproving, a difference must be made: of some we must “have compassion, and others save with fear,” but never with anger. “pulling them out of the fire.” Or, the reason of the different instructions they received may be found (as Gregory, one of the ancients, assigns it) in the different temper of Timothy and Titus. Titus was a man of a very soft and mild temper, and he had need of a spur to quicken him to a needful acrimony in his reproofs; but Timothy was a man of a more warm and sanguine temper, and he had need of a bridle to keep him from an intemperate heat in his reproofs;” and then it teaches us, that those who are naturally keen and fervent should double their guard upon their own spirits when they are reproving, that they may do it with all meekness.
Christ’s ministers must be careful, while they display God’s wrath, to conceal their own; and be very jealous over themselves, lest sinful anger shelter itself under the cloak of zeal against sin. When reproving (whoever be the reprover) degenerates into railing, and reviling, and opprobrious language how can we expect the desired success? It may provoke to contention and every evil work, but it will never provoke to love and to good works. The work of heaven is not likely to be done by a tongue set on fire of hell. Has Christ need of mad men? or will you talk deceitfully and passionately for him? A potion given too hot, scalds the patient, and does more hurt than good; and so many a reproof, good for the matter of it, has been spoiled by an irregular management. Meekness hides the lancet, gilds the pill, and makes it passable; dips the nail in oil, and then it drives the better. Twice we find Jonathan reproving his father for his rage against David; once he did it with meekness, “Let not the king sin against his servant;” (against David;) and it is said, ‘Saul hearkened to him.” But another time his spirit was provoked, ‘* Wherefore shall he be slain?” and the issue of it was ill. Saul was not only impatient of the reproof, but enraged at the reprover, and cast a javelin at him. Reproofs are likely to answer the intention when they manifestly evidence the good will of the reprover, and are made up of soft words and hard arguments: this is to “restore with the spirit of meekness,” and there is a good reason added, “considering thyself;” he mayfall to-day, I may to-morrow. Those who think they stand fast, know not how soon they may be shaken and overthrown, and therefore we must treat those that are overtaken in a fault, with the same tenderness and compassion that we would wish to find if it were our own case.
2. We must receive reproofs with meekness. If we do that which deserves rebuke, and meet with those that are so just and kind as to give it us, we must be quiet under it, not quarreling with the reprover, nor objecting to the reproof, nor fretting that we are touched in a sore place; but submitting to it, and laying our souls under the conviction of it. If reproofs be physic, it becomes us to be patient. “Let the righteous smite me, it shall be a kindness,” and an excellent oil, healing to the wounds of sin, and makmg the face to shine; and let us never reckon that it breaks the head, if it do but help to break the heart. Meekness suffers the word of admonition, and takes it patiently and thankfully, not only from the hand of God that sends it, but from the hand of our friend that brings it. We must not be like the reprobat - Sodomites, or that pert Hebrew, Exod. 2:14, that flew in the face of their reprovers (though really they were the best friends they had) with Who made thee a judge?’’ but like David, who, when Abigail so prudently scotched the wheels of his passion, not onl)’- blest God that sent her, and blest her advice, but blest her: not only hearkened to her Toice, but accepted her person. Though, perhaps, the reprover supposes the fault greater than really it was, and though the reproof be not given with all the prudence in the world; yet meekness will teach us to accept it quietly, and to make the best use we can of it. Nay, if indeed we be altogether innocent of that for which we are reproved, yet the meekness of wisdom would teach us to apply the reproof to some other fault of which our own consciences convict us: we would not quarrel with a real intended kindness, though not done with ceremon)% and though in some circumstances mistaken or misplaced.
You that are in inferior relations — children, servants, scholars, must, with all meekness and submission, receive the reproofs of your parents, masters, and teachers; their age supposes them to have more understanding than you, and their place gives them an authority over you to which you are to pay a deference, and in which you are to acquiesce, else farewell all order and peace. The angel rebuked Hagar for flying from her mistress, though she dealt hardly with her, and obliged her to return and submit herself under her hands. “If the spirit of a ruler rise up against thee,” and thou be chidden for a fault, “leave not thy place,” as an inferior, for “yielding pacifieth great offences.” *’ If thou hast thought evil, lay thy hand upon thy mouth “to keep that evil thought from breaking out in any undue and unbecoming language. Reproofs are likely to do us good when we meekly submit to them; they are “as an ear-ring of gold, and an ornament of fine gold,” when “an obedient ear” is given to a wise reprover. Nay, even superiors are to receive reproofs from their inferiors with meekness, as they would any other token of kindness and good will, Naaman, who turned away from the prophet in a rage, yet hearkened to the reproof his own servants gave him, and was overruled by the reason of it; which was no more a disparagement to him than it was to receive instruction from his wife’s maid to whom to go for a cure of his leprosy. Meekness teaches us, when a just reproof is given, to regard not so much who speaks, as what is spoken.
3. We must instruct gainsayers with meekness; 2 Tim. 2: 24, 25. It is prescribed to ministers that they “must not strive, but be gentle to all men,” in meekness instructing those that oppose themselves. They serve the Prince of Peace; they preach the Gospel of peace; they are the ambassadors of peace; and therefore must be sure to keep the peace. The apostles, those prime ministers of state in Christ’s kingdom, were not military men, or men of strife and noise, but fishermen that followed their employ-WHEN SPECIALIY REQUIRED. 125
ment with quietness and silence. It is highly necessary that the guides of the church be strict governors of their own passions, •’ Learn of me,” says Christ, “for I am meek and lowly,” and therefore fit to teach you. We must “contend earnestly,” but not angrily and passionately — no, not for “the faith once delivered to the saints.” When we have ever so great an assurance that it is the cause of truth we are pleading, yet we must so manage our defence against those who gainsay, as to make it appear that it is not the confusion of the erroneous, but the confutation of the error that we intend. This meekness would teach us not to prejudge a cause, nor to condemn an adversary unheard, but calmly to state matters in difference, as knowing that a truth well opened is half confirmed. It would teach us not to aggravate matters in dispute, nor to father upon an adversary all the absurd consequences which we think may be inferred from his opinion: it would teach us to judge charitably of those that differ from us, and to forbear all personal reflections in arguing with them. God’s cause needs not the patronage of our sinful passions, which often give a mighty shock even to the truth for which we plead. Meekness would prevent and cure that bigotry which has been so long the bane of the church, and contribute a great deal towards the advancement of that happy state in which, notwithstanding little differences of apprehension and opinion, the Lord shall be one, and his 11* name one. Public reformations are carried on with most credit and comfort, and are most likely tosettie on lasting fomidations, when meekness sits at the stern and guides the motions of them. When Christ was purging the temple, though he was therein actuated by a zeal for God’s house that even ate him up, yet he did it with meekness and prudence, which appeared in this instance, that when he drove out the sheep and oxen, which would easily be caught again, he said to them that sold doves, “Take these things hence.” He did not let loose the doves and send them flying, for that would have been to the loss and prejudice of the owners. Angry, noisy, bitter arguings ill become the assertors of that truth which is great and will prevail. Our Lord Jesus lived in a very froward and perverse generation, yet it is said, “He shall not strive nor cry, neither shall any man hear his voice in the street.” Though he could break them as easily as a bruised reed, and cxlingu ish them as soon as one could quench the wick of a candle newly lighted, yet he will not do it till the dny comes when “he shall bring forth judgment unto victory.” Moses dealt with a very obstinate and stifTnecked people, and yet “My doctrine,” says he, “shall drop as the rain, my speech distil as the dewy, It was not the wind, nor the earthquake, nor the fire, that brought Elijah into temper, (for the Lord was not in them,) but “the still small voice;” when he heard that, he wrapt his face in his mantle. In deal-Ing” with gainsayers, a spirit of meekness will teach us to consider their temper, education, custom, the power of prejudice they labor under, the influence of others upon them, and to make allowances accordingly, and not to call (as passionate contenders are apt to do) every false step an apostacy; every error and mistake, nay, every misconstrued, misplaced word, a heresy; and every misdemeanor, no less than treason and rebellion; methods of proceeding more likely to irritate and harden, than to convince and reduce gainsayers. 1 have heard it observed long since, “that the scourge of the tongue has driven many out of the temple, but never drove any into it.”
4. We must make profession of the hope that is VI us with meekness. “Be ready always to give an answer,” (to make your defence or apology, so the word is,) whether judicially or extra-judicially, as there is occasion, ‘’to every man that (soberly, not scoffingly and in derision) asks you a reason of the hope that is in you,” that is, of the hope you profess, which you hope to be saved by, “with meekness and fear.” Observe, it is very well consistent with Christian quietness to appear in the defence of truth, and to avow our Christian profession when at any time we are duly called to it. That is not meekness, but base cowardice, that tamely betrays and delivers up any of Christ’s truths or institutions by silence, as if we were ashamed or afraid to confess our Master, But the office of meekness at such a time is to direct us how and in what manner to bear our testimony, not with pride and passion, but with humility and mildness. Those that would successfully confess the truth, must first learn to deny themselves; and we must give an account of our hope with a holy fear of missing- it in such a critical juncture. When we give a reason for our religion, we must not boast of ourselves, or of our own attainments, nor reflect contempt and wrath upon our persecutors, but remember that •’ the present truth,” (so it is called, 2 Pet. 1: 12,) the truth which is now to be asserted, is the same with the word of Christ’s patience; Rev. 3: 10; that is, the word which must be patiently suffered for, according to the example of Him, who, with invincible meekness, (before Pontius Pilate,) “witnessed a good confession.” A great abasement and diffidence of ourselves may very well consist with a firm assurance of the truth, and a profound veneration for it. In lesser things, wherein wise and good men are not all of a mind, meekness teaches us not to be too confident that we are in the right, nor to censure and condemn those that differ from us, as if we were the people, and wisdom should die with us; but quietly to walk according to the light that God has given us, and charitably to believe that others do so too, waiting till God shall reveal either this to them, Phil. 3: 15, or that to us. Let it in such cases suffice to vindicate ourselves, which every man has a right to do, without a magisterial sentencing of others. * Why should we be nnany masters, when we are all offenders, James, 3: 1,2, and the bar is our place, not the bench? Meekness will likewise teach us to manage a singular opinion, wherein we differ from others, with all possible deference to them and suspicion of ourselves, not resenting it as an affront to be contradicted, but taking it as a kindness to be better informed. Nor must we be angry that our hope is inquired into: even such a trial of it, if we approve ourselves well in it, may be found to praise, and honor and glory; to which our meekness will very much contribute, as it puts a lustre upon, and a convincing power into the testimony we bear. We then “walk worthy of the vocation wherewith we are called,” when we walk “in all lowliness and meekness.”
5. We must hear reproaches with meekness. Reproach is a branch of that persecution which all that will live godly in Christ Jesus must expect: and we must submit to it, behaving ourselves quietly and with a due decorum, not only when “princes sit and speak against us,” but even when “the abjects gather themselves together against us,” and we become “the song of the drunkard.” Sometimes we find it easier to keep calm in a solemn and expected engagement, than in a sudden skirmish or a hasty rencounter; and therefore, even against those slight attacks, it is requisite that meekness be set upon the guard. If we be slandered, and have all manner of evil said against us falsely, our rule is, not to be disturbed at it, not to render “railing for railing;” but though we may, as we have opportunity, with meekness deny the charge, as Hannah did, when Eli overhastily censured her as drunken — “No, my Lord, I have drunk neither wine nor strong drink;” yet, when that is done, we must, without meditating any revenge, quietly commit our cause to God, who will, sooner or later, clear up our innocency as the light, which is promised, Psalm 37: 5, 6; and therefore “fret not thyself,” but wait patiently; “cease from anger, and forsake wrath.” Mr. Dod was wont to charm his friends into silence under reproaches with this, “that if a dog bark at a sheep, the sheep will not bark at the dog again.” We do but gratify our great adversary, and do his work for him, when we suffer fhe peace and serenity of our minds to be broken in upon by the reproaches of the world. For me to disquiet myself, and put myself into a passion, because another abuses me, is as if I should scratch up the skin of my face to fetch oft the dirt which my adversary throws on it. When reproaches provoke our passions, which excite us to render bitterness for bitterness, we thereby lose the comfort and forfeit the honor and reward which the divine promise has annexed to the reproach of Christ; and shall we suffer so many things in vain? We likewise thereby give occasion to those who had spoken evil of us falsely, to speak evil of us truly; and perhaps our religion suffers more by our impatience under the reproach, than by the reproach itself. For what have we the law, and pattern and promise of Christ, but to calm our spirits under reproaches for well-doing? Truly, those can bear but a little for Christ, who cannot bear a hard or an unkind word for him. If we either faint or fret in such a day of adversity, it is a sign our strength is small indeed. May it not satisfy us, that by our meekness and quietness under reproaches we engage God for us, who has promised that he will “with righteousness judge the poor,” the poor in spirit, and will “reprove with equity for the meek of the earth.” He that has bid us to “open our mouth for the dumb,” will not himself be silent. And shall we not learn at last, instead of fretting and being exceeding angry, to rejoice and be exceeding glad, when “we suffer this for righteousness’ sake?” May we not put such reproaches as pearls in our crown, and be assured that they will pass well in the account another day, when there will be an advantageous resurrection of names as well as bodies, in the prospect of which we have reason to “rejoice that we are counted worthy to suffer shame for his name;” that we are honored to be dishonored for Him, who for our sakes endured the cross and despised the shame. It is one of the laws of meekness, to despise being despised.