My God and My Country

A Discourse On Meekness and Quietness of Spirit

  Abridged from the Rev. Matthew Henry

Edited by R.P. Woitowitz Sr.

A meek and quiet spirit, which is in the sight of God of great price. 1 Peter 3:4

Published by the American Tract Society

CHAPTER 1

 THE NATURE OF MEEKNESS AND QUIETNESS OF SPIRIT

Meekness may be considered with respect both to God and to our brethren; it belongs to both the tables of the law, and attends upon the first great commandment, Thou shalt love the Lord thy God; as well as the second, which is like unto it, Thou shalt love thy neighbor as thyself; though its especial reference is to the latter. [Read Mark 12:29-33]

There is MEEKNESS TOWARDS God, and it is the easy and quiet submission of the soul to his whole will, according as he is pleased to make it known, whether by his word or by his providence.

It is the silent submission of the soul to the word of God: the understanding bowed to every divine truth, and the will to every divine precept; and both without murmuring or disputing. The word is then an "engrafted word," when it is received with meekness, that is, with a sincere willingness to be taught, and desire to learn. Meekness is a grace that cleaves the stock, and holds it open, that the word, as a shoot, may be grafted in; it breaks up the fallow ground, and makes it fit to receive the seed; captivates the high thoughts, and lays the soul like white paper under God's pen. When the dayspring takes hold of the ends of the earth, it is said to be turned as clay to the seal. (Read Job 38:14). Meekness does, in like manner, dispose the soul to admit the rays of divine light, which before it rebelled against; it opens the heart, as Lydia's was opened, and sets us down with Mary at the feet of Christ, the learner's place and posture.

The promise of teaching is made to the meek, because they are disposed to learn: "the meek he will teach his way." The word of God is gospel indeed, "good tidings to the meek;" they will entertain it and bid it welcome. The "poor in spirit" are evangelized; and Wisdom's alms are given to those that with meekness wait daily at her gates, and like beggars wait at the posts of her doors. (Read Proverbs 8:34). The language of this meekness is that of the child Samuel: "Speak, Lord, for thy servant heareth;" [Read 1 Samuel 3:10], and that of Joshua, who, when he was in that high post of honor, giving command to Israel, and bidding defiance to all their enemies—his breast filled with great and bold thoughts—yet, upon the intimation of a message from heaven, thus submits himself to it: "What saith my Lord unto his servant?”[Read Joshua 5:14] and that of Paul—and it was the first breath of the new man—"Lord, what wilt thou have me to do?"[Read Acts 9:6] and that of Cornelius: "And now we are all here present before God, to hear all things that are commanded thee of God;"[Read Acts 10:32-34] and that of the good man I have read of, who, when he was going to hear the word, used to say, "Now let the word of the Lord come; and if I had six hundred necks, I would bow them all to the authority of it." To receive the word with meekness, is to be delivered into it as into a mould: this seems to be Paul's metaphor in (Read Romans 6:17), that "form of doctrine which was delivered you." Meekness softens the wax, that it may receive the impression of the seal, whether it be for doctrine or reproof, for correction or instruction in righteousness. It opens the ear to discipline, silences objections, and suppresses the risings of the carnal mind against the word; consenting to the law that it is good and esteeming all the precepts concerning all things to be right, even when they give the greatest check to flesh and blood. It is the silent submission of the soul to the providence of God, for that also is the will of God concerning us.

When the events of Providence are grievous and afflictive, displeasing to sense and crossing our secular interests, meekness not only quiets us under them, but reconciles us to them; and enables us not only to bear, but to receive evil as well as good at the hand of the Lord; which is the excellent frame that Job argues himself into: it is to kiss the rod, and even to accept of the punishment of our iniquity, taking all in good part that God does; not daring to strive with our Maker, no nor desiring to prescribe to him, but being dumb, and not opening the mouth, because God does it. How meek was Aaron under the severe dispensation which took away his sons with a particular mark of divine wrath. He "held his peace." God was sanctified, and therefore Aaron was satisfied, and had not a word to say against it. Unlike to this was the temper, or rather the distemper of David, who was not like a man after God's own heart when he was displeased because the Lord had made a breach upon Uzzah, as if God must have asked David leave thus to assert the honor of his ark. When God's anger is kindled, our must be stifled; such is the law of meekness, that whatsoever pleases God must not displease us. David was in a better frame when he penned the 56^thPsalm, the title of which, some think, bespeaks the calmness and submissiveness of his spirit when the Philistines took him in Gath. It is entitled, The silent dove afar off. It was his calamity that he was afar off, but he was then as a silent dove—mourning perhaps, Isa. 38:14—but not murmuring, not struggling, not resisting, when seized by the birds of prey; and the psalm he penned in this frame was Michtam, a golden psalm. The language of this meekness is that of Eli, "It is the Lord;" and that of David to the same purport, "Here am I; let him do to me as seemeth good unto him." Not only, He can do what he will, subscribing to his power, for who can stay his hand? or, He may do what he will, subscribing to his sovereignty, for he gives not account of any of his matters; or, He will do what he will, subscribing to his unchangeableness, for he is of one mind, and who can turn him? but, Let him do what he will, subscribing to his wisdom and goodness, as Hezekiah, "Good is the word of the Lord, which thou hast spoken." Let him do what he will, for he will do what is best; and therefore if God should refer the matter to me, says the meek and quiet soul, being well assured that he knows what is good for me better than I do for myself, I would refer it to him again: "He shall choose our inheritance for us."

When the methods of Providence are dark and intricate, and we are quite at a loss what God is about to do with us—his way is in the sea, and his path in the great waters, and his footsteps are not known, clouds and darkness are round about him—a meek and quiet spirit acquiesces in an assurance that all things shall work together for good to us, if we love God, though we cannot apprehend how or which way. It teaches us to follow God with an implicit faith, as Abraham did when he went out, not knowing whither he went, but knowing very well whom he followed. It quiets us with this, that though what he doeth we know not now, yet we shall know hereafter. John 13:7. When poor Job was brought to that dismal plunge, that he could no way trace the footsteps of divine Providence, but was almost lost in the labyrinth, Job 23:8, 9, how quietly does he sit down with this thought: "But he knoweth the way that I take: when he hath tried me, I shall come forth as gold."