Some Rules of Direction
The laws of our holy religion are so far from clashing and interfering, that one Christian duty very much furthers and promotes another. The fruits of the Spirit are like links in a chain, one draws on another’; and 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 yourselves to the pursuit of it, and “seek and intermeddle with all wisdom,” and all little enough, that you may reach to the meekness of wisdom.
1. Withdraw your affections from this world, and 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 to do in the world, cannot but meet with that every day, irom those with whom they deal, which will cross and provoke them; and if the affections be set upon these things, and we he filled with a prevailing concern, about them as the principal things, those crosses must needs pierce to the quick and inflame the soul, and that which touches us in these things, touches us in the apple of our eye. If the appetites be indulged inordinately in things that are pleasing to sense, the passions will to the very same degree be roused against those that are displeasing. And therefore. Christians, whatever you have of the world in your hands, be it more or less, as you value the peace as well as the purity of your souls, keep it out of your hearts; and evermore indulge your afiections towards your possessions, enjoyments, and delights in the world, with a due consideration of the disappointment and provocation which they will probably occasion you.
It is the excellent advice of Epictetus, whatever we take a pleasure in, to consider its nature, and to proportion our complacency accordingly. Those that idolize any thing in this world, will be greatly discomposed if they be crossed in it. “The money which Micah’s mother had,” says bishop Hall, “was her god 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.” Those that are ‘• greedy of gain,” trouble their own hearts as well as their own houses. They are a burden to themselves, and a terror to all about them. “They who Arill be rich,” who are resolved upon it, come what will, cannot but fall into these “foolish and hurtful lusts.” And those also who serve their own bellies, who are pleased with nothing unless it be wound up to the height of pleasure, who 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,” He very open to that which is disquieting, and cannot, without a great disturbance to themselves, bear a disappointment; and therefore Plutarch, a great moralist, prescribes it for the preservation of our meekness, “not to be curious in diet, or clothes, or attendance; for,” says 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 ourselves, we should not be so apt to take it unkind if another crosses us. And therefore the method of the lessons in Christ’s school is, first to “deny ourselves,” and then to “take up our cross.” We must also mortify the desire of the applause of men, as altogether inconsistent with our true happiness. If we have learnt not to value ourselves by their good word, we shall not much disturb ourselves for their ill word. St. Paul bore reproaches with much meekness, because he did not build upon the opip nion of man, reckoning it “a small thing to be judged of man’s judgment.”
2. Be often repenting of your sinful passions, 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, disposes the soul to bear injuries with abundance of patience. Those who live a life of repentance (as we have every one of us reason to do) cannot but live a quiet life, for nobody can lightly say worse of the true penitent than he says 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 called myself so many a time; “more brutish than any man; I have not the understanding of a man.” But repentance in a special manner disposes us to meekness, when it fastens upon any irregular inordinate passion with which Ave 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 causelessly 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 a load upon yourselves for it, and you will find that “the burnt child,” especially while the burn is smarting, “will dread the fire.” See Job, 42: 6.
With our repentance for our former unquietness, we must engage ourselves 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, like David, be often remembering that you said so. Resolution would do much toward 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 welcomed 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 practice accordingly, “Lord, lead us not into temptation.” Those are enemies to themselves and to their own peace, as well as to human society, who seek occasion of quarrel, who 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 fa- 13* vorable construction upon it. The advice of the wise man is very good to the purpose: “Also take no heed to all words that are spoken, lest thou hear thy servant curse thee;” and it is better for thee not to hear it, unless thou canst hear it patiently, and not be provoked to sin. It is a common story of Cotys, that, being presented with a cupboard of curious glasses, he returned his thanks to his friend that had 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 provoked to passion. And Dion relates it, to the honor of Julius 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. Reynolds expresses it, “he chose rather to make a fire on his hearth than in his heart.”
But seeing “briers and thorns are with us,” and we “dwell among scorpions,” and “it must needs be that oflenccs come,” let us be so much the more careful, as we are when we go with a candle among powder, and exercise ourselves to have consciences void of offence, nor apt to oflfend others, nor to recent 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 ordinarily circumspect, “I will keep my mouth with a bridle,” (says David,) that is, 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 advises “to set some time to ourselves for special strictness; so many days or weeks, in which, whatever provocations do occur, we will not suffer ourselves to be disturbed by them.” And thus he supposes, by degrees, the habit of vicious anger may be conquered and subdued. But, after all, the grace of faith has the surest influence upon the establishment and quietness of the spirit: faith establishes ;he mercy of God, the meekness of Christ, the love pf 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, “Be not rash with thy mouth, and let not thine heart be hasty to utter any thing.” When at any time we are provoked, delays may be as advantageous as in other cases they are dangerous. “The discretion of a man deferreth his anger.” “I would beat thee,” said Socrates to his servant, “if I were not angry;” but “he that is hasty of spirit,” that joins in with his anger upon the first rise of it, “exalteth folly.” The office of reason is to govern the passions, but then we must give time to act, and not suffer the tongue to overrun it. Some have advised, when we are TiTOvoked 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 Lord’s Prayer, and perhaps by the 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 queen Elizabeth’s court, “Take time, and we shall have done the sooner.” 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 comeliness 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 does not upbraid us whh our folly. When we begin at any time to be fro ward and unquiet, we must lift a prayer to Him who stills the noise of the sea, for that grace which establishes the heart. When David’s heart was hot within him, the first word that broke out was a prayer. Psalm 39: 3, 4. When we are surprised with a provocation, and begin to be in a fermerit 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 knomi to God; and •’ the peace of God shall keep your hearts and minds.” You aie 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, with faith, and fervency, and constancy, you shall receive grace sufficient.
6. Be often examining your groicih and projiciency in this grace. Inquire what command you have gained over your passions, and what improvements you have made in meekness. Provocations recur every day, such as have been wont perhaps to throw 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 that your resentments are less keen than usual? Is the little kingdom of your mind more quiet than it has been, and the discontented party weakened and kept under? It is well if it be so, and a good sign that the soul prospers and is in heaUh. 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 inquire, and due presentment make, of all riots, routs and breaches of the peace within us; and let nothing be left unpresented for favor, aflection, or self-love; nor let any thing presented be left unprosecuted according to law. Those whose natural temper, or their age, or diseases, lead them to be hasty;-, 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 uprightness, to “keep ourselves from our own iniquity.” 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 shows not only that they are upright, but rather that “the Lord is upright,” in whose strength they stand; that “he is their rock, and there is no unrighteousness in him.”
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 ways.” When thy neighbor’s house is on fire, it is time to look to thy own. But man is a sociable creature, and made for converse; let us therefore, since we must have some company, choose to have fellowship wiciiihose who 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 who have the command of their own passions, and study to transcribe such copies. There are those who take a pleasure in riotous company’-, and are never well but when they are in the midst of noise and clamor. Surely 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 Jesus. 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 jamb to the slaughter, and arm yourselves 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 Savior, nor receive his grace in vain. Christ died as the great peace-maker, to take down all partitionwalls, to quench all threatening 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 re-
15G HENRY ON MEEKNESS.
gard to the sufferings of Christ as a powerful allay to all sinful and intemperate heats, as Eph. 5:2; Phil. 2: 5, &c. Those who would show forth the meek and humble life of Christ in their mortal bodies, must bear about with them continually “the dying- of the Lord Jesus.” The ordinance of the Lord’s Supper, in which we show 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:
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 incapable of resenting or resisting injuries, and what an easy prey this flesh, for which you are so jealous, will shortly be to the worm that shall feed sweetly on it. You will, ere long, be out of the reach of provocation, “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 1 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 resent an affront or injury, that am but a worm to-day, and may be the food of worms to-morrow?”
A little sprinkling- of the dust of the grave, upon the brink of which we stand, would do much towards quieting our spirits and ending 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.”
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 does meekness conduce to the comfort and repose of our own souls, and the making of our lives sweet and pleasant. If thou be wise herein, thou shalt be wise for thyself That which I have been so intent upon in this discourse, is only to persuade you not to be your own tormentors, but to govern your own passions so that they may not be furies to yourselves. The ornament I have been recommending to j-’ou 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, Avhfjn Christ’s angels shall gather out of his kingdom every thing that offends? Every one will give meekness a good word; but in this, as in (Uher instaRces, honesty is applauded, yet ncglecicd. Love is commended by all, and yet the love of many waxeth cold; but let all that would not be self-condemned practice 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 circumstances of almost every day which call for the exercise of this grace, that our profiting therein will quickly appear to ourselves, 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 ourselves to manifest, in all our converse, that we have indeed received good by this plain discourse? that our relations and neighbors, 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 Jesus. And let not the impressions of it ever wear ofl“”, but, living and dying, let us be found among the quiet in the land: we all wish to see quiet families, and quiet churches, and quiet neighborhoods, and quiet nations; and it will be so if there be quiet hearts, and not otherwise.