Christian Meekness

6 · Watson provides a triadic structure for meekness toward man, outlining three progressive expressions of the grace

This meekness consists in three things: the bearing of injuries, the forgiving of injuries, the recompensing good for evil.

7 · Watson introduces the first component of meekness toward man—bearing injuries—using a metaphor of wet tinder to illustrate resistance to provocation

1. First, meekness consists in the 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.

8 · Watson expounds Psalm 38 to show David's posture of deafness to insults as exemplary bearing of injury

'Those who seek my hurt spoke mischievous things—but I, as a deaf man, heard not' (Psalm 38:12, 13). Meekness is 'the bridle of anger'. The passions are fiery and headstrong; meekness gives check to them. Meekness 'bridles the mouth', it ties the tongue to its good behavior. Meekness observes that motto, Bear and forbear.

9 · Watson signals a shift from positive definition to contrastive analysis, enumerating four vices opposing meekness

There are four things opposite to meekness.

10 · Watson contrasts meekness with rash anger, citing Ecclesiastes and Seneca to establish that quick provocation is folly

[1] Meekness is opposed to ANGER. 'Do not be quickly provoked in your spirit, for anger resides in the lap of fools' (Ecclesiastes 7:9). When the heart boils in passion, and anger (as Seneca says) sparkles forth in the eye, this is far from meekness. 'Anger resides in the lap of fools'. Anger may be in a wise man—but it resides in a fool.

11 · Watson intensifies the argument against anger with a gunpowder metaphor and Seneca's definition of anger as madness, arguing it suspends reason

The angry man is like gunpowder. No sooner do you touch him but he is all on fire. Seneca calls anger 'a short fit of madness'. Sometimes it suspends the use of reason.

12 · Watson illustrates the disfiguring effects of anger through Plato's mirror analogy and vivid physical description, then applies Paul's command to show that harboring anger gives place to the devil rather than the offender

How unfitting is rash anger! How it disguises and disfigures! As Plato counseled the great revellers and drinkers of his time, that they should view themselves in a glass when they were in their drunken humor, and they would appear loathsome to themselves, so let a man disguised with passion view himself in the glass, and sure he would ever after be out of love with himself. 'The face swells with anger, the veins become black with blood'. 'Let not the sun go down upon your anger, neither give place to the devil' (Ephesians 4:26, 27). Oh, says one, 'he has wronged me and I will never give place to him!' But better give place to him than to the devil. An angry spirit is not a meek spirit.

13 · Watson qualifies his condemnation of anger by distinguishing holy anger against sin from sinful anger

Not but that we may in some cases be angry. There is a holy anger. Only that anger is without sin—which is against sin. Meekness and zeal may stand together. In matters of religion, a Christian must be clothed with the spirit of Elijah, and be 'full of the fury of the Lord' (Jeremiah 6:11). Christ was meek (Matt. 11:29)—yet zealous (John 2:14, 15). The zeal of God's house ate him up.

14 · Watson contrasts meekness with malice, defining malice as the devil's image and mental murder that renders prayer impossible

[2] Meekness is opposed to MALICE. Malice is the devil's picture (John 8:44). Malice is mental murder (1 John 3:15). It unfits for duty. How can such a man pray?

15 · Watson illustrates the absurdity of malice through two historical examples of men who avoided the Lord's Prayer's forgiveness clause, exposing the impossibility of maintaining malice while praying biblically

I have read of two men who lived in malice, who being asked how they could say the Lord's prayer, one answered, he thanked God there were many good prayers besides. The other answered, when he said the Lord's prayer he left out those words, 'as we forgive those who trespass against us'.

16 · Watson applies Augustine's reply to show that God rejects the prayers of the malicious

But Augustine brings in God replying, 'Because you do not say my prayer, I will not hear yours'. Were it not a sad judgement if all that a man ate should turn to poison! To a malicious man all the holy ordinances of God turn to poison. 'The table of the Lord, is a snare; 'he eats and drinks his own damnation'. A malicious spirit is not a meek spirit.

17 · Watson contrasts meekness with revenge, defining revenge as malice boiling over and as Satan's delicacy, intensifying the spiritual horror of vindictiveness

[3] Meekness is opposed to REVENGE. Malice is the scum of anger, and revenge is malice boiling over. Malice is a vermin which lives on blood. Revenge is Satan's nectar and ambrosia. This is the savory meat which the malicious man cooks for the devil.

18 · Watson expounds Paul's prohibition on revenge, grounding it in God's exclusive claim to vengeance as revealed in His titles and office

The Scripture forbids revenge: 'Dearly beloved, avenge not yourselves' (Romans 12:19). This is to take God's office out of his hand, who is called 'the God of recompenses' (Jeremiah 51:56) and the 'God of vengeance' (Psalm 94:1).

19 · Watson applies the prohibition on revenge specifically to the practice of dueling, distinguishing lawful spiritual combat from unlawful physical revenge

This I urge against those who challenge one another to duels. Indeed, spiritual duels are lawful. It is good to fight with the devil. 'Resist the devil' (James 4:7). It is good to duel with a man's self, the regenerate part against the carnal. Blessed is he who seeks a revenge upon his lusts. 'Yes, what revenge!' (2 Corinthians 7:11). But other duels are unlawful. 'Avenge not yourselves'. The Turks, though a barbarous people, in ancient times burnt such as went to duel, applying hot coals of fire to their sides. Those who were in heat of revenge were punished suitably with fire.

20 · Watson surfaces the objection that meekness will damage reputation, setting up his rebuttal

Some may 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.'

21 · Watson refutes the objection with Solomon's authority, arguing that passing over an injury is glorious rather than shameful

I answer: To pass by an injury without revenge is no eclipse to a man's credit. Solomon tells us it is the glory of a man to 'pass over a transgression' (Proverbs 19:11). It is more honor to bury an injury than revenge it; and to slight it than to write it down.

22 · Watson illustrates his argument through natural analogies: weak creatures like bees sting quickly while majestic creatures like lions are not easily provoked

The weakest creatures (such as the bee) soonest sting with every provocation. The lion, a more majestic creature, is not easily provoked. The bramble tears. The oak and cedar are more peaceable. Passion imports weakness. A noble spirit overlooks an injury.

23 · Watson intensifies his refutation by weighing shame against sin, arguing that seeking revenge to preserve reputation is trading eternal safety for temporal opinion

Again, suppose a man's credit should suffer with those whose censure is not to be valued. Yet think which is worse, shame or sin? Will you sin against God to save your credit? Surely it is little wisdom for a man to venture his blood that he may fetch back his reputation, and to run into hell to be counted valorous!

24 · Watson qualifies his prohibition on revenge by distinguishing self-defense from retaliation

Not but that a man may stand up in defense of himself when his life is endangered. Some hold it to be unlawful to take up the sword upon any occasion—but without question 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 does not so much seek another's death, as the safeguard of his own life. His intention is not to do hurt—but to prevent it. Self-defense is consistent with Christian meekness. The law of nature and religion justify it. That God who bids us 'put up our sword' (Matthew 26:52) yet will allow us a sword in our own defense, and he who will have us 'innocent as doves' not to offend others, will have us 'wise as serpents' in preserving ourselves.

25 · Watson further qualifies his prohibition on revenge by distinguishing magisterial justice from private retaliation

Though revenge may be contrary to meekness—yet not but that a magistrate may revenge the quarrels of others. Indeed, it is not revenge in him—but doing justice. The magistrate is God's lieutenant on earth. God has put the sword in his hand, and he is not 'to bear the sword in vain'. He must be 'for the punishment of evildoers' (1 Peter 2:14). Though a private person must not render to any man 'evil for evil' (Romans 12:17)—yet a magistrate may; the evil of punishment for the evil of offence. This rendering of evil is good. Private men must 'put their sword into the sheath'—but the magistrate sins if he does not draw it out.

26 · Watson qualifies the magistrate's duty with a balanced warning: the sword must neither exceed through cruelty nor fail through partiality

As his sword must not surfeit through cruelty, so neither must it rust through partiality.

27 · Watson warns that magisterial lenity becomes injustice when it indulges offenses

Too much lenity in a magistrate is not meekness—but injustice. For him to indulge offences, and say with a gentle reproof as Eli, 'Why do you such things? Nay, my sons, for it is no good report that I hear' (1 Samuel 2:23, 24), this is but to shave the head that deserves to be cut off. Such a magistrate makes himself guilty.

28 · Watson contrasts meekness with evil-speaking, calling for mild speech like the waters of Shiloah and attributing inflammatory language to satanic instigation

[4] Meekness is opposed to EVIL-SPEAKING. 'Let all evil-speaking be put away' (Ephesians 4:31). Our words should be mild, like the waters of Shiloah which run softly. It is too usual for passionate spirits to break out into opprobrious language. The tongues of many are fired, and it is the devil who lights the match.

29 · Watson expounds James 3:6 and Matthew 5:22 to show that evil-speaking is satanic venom and brings hell's danger

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 venom one at another in disgraceful revilings. 'Whoever shall say, You fool, shall be in danger of hellfire' (Matthew 5:22). Under that word 'fool', all vilifying terms are by our Savior 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).

30 · Watson surfaces an objection to his prohibition on calling someone a fool by citing Paul's own usage in Galatians

Some may say—but did not the apostle Paul call the Galatians 'fools'? (Galatians 3:1).

31 · Watson refutes the objection by distinguishing Paul's Spirit-guided reproof from ordinary reviling

When Paul uttered those words, it was not by way of reproach—but reproof. It was not to defame the Galatians but to reclaim them; not to vilify them but to humble them. Paul was grieved to see them so soon fall into a relapse. Well might he say 'foolish Galatians' in a holy zeal, because they had suffered so much in the cause of religion, and now made a defection and fell off. 'Have you suffered so many things in vain?' (verse 4). But though Paul, guided by the Spirit of God, did give this epithet to the Galatians, it is no warrant for us when any have wronged us to use disgraceful terms. Meekness does not vent itself in reviling. It does not retaliate by railing.

32 · Watson expounds Jude 9 to show Michael the archangel's meekness in refusing to rail even against the devil

'Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, dared not bring against him a railing accusation; but said, The Lord rebuke you' (Jude 9). 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 archangel and the devil was about the body of Moses. Some divines say that when God disposed of Moses' body, he employed the archangel to inter him so secretly that his burying place might not be known. It is likely if his dead body had been found, the Israelites might have been ready in a preposterous zeal to have worshiped it. The devil opposes the archangel and contends about the dead body—but the archangel 'dared not', or, as some read it, he could not endure to 'bring a railing accusation'. It seems the devil provoked him with evil language, and would fain have extorted passion from him—but the archangel was mild, and said only, 'The Lord rebuke you'. The angel would not so much as rail against the devil.

33 · Watson applies the archangel's example as a pattern for Christians to imitate, citing Peter's command not to render railing for railing

We may learn meekness of the archangel: 'Not rendering railing for railing' (1 Peter 3:9).

34 · Watson expounds Peter's instruction as the scriptural principle learned from Michael's example

We may learn meekness of the archangel: 'Not rendering railing for railing' (1 Peter 3:9).

35 · Watson qualifies his prohibition on railing by distinguishing vindication from reviling, using Paul's defense before Festus as a model of legitimate self-defense

Not but that a Christian ought prudentially to clear himself from slanders. When the apostle Paul was charged to be mad, he vindicated himself. 'I am not mad, most noble Festus' (Acts 26:25). Though a Christian's retorts must not be reviling, they may be vindicating. Though he may not scandalize another—yet he may defend himself.

36 · Watson argues for prudent vindication alongside meekness, citing Job's refusal to part with integrity

There must be Christian prudence, as well as Christian meekness. It is not mildness, but weakness—to part with our integrity (Job 27:6). To be silent when we are slanderously traduced, is to make ourselves appear guilty. We must so affect meekness, as not to lose the honor of innocence. It is lawful to be our own defenders. The fault lies only in this—when we retort injuries with reproachful terms, which is to pay a man back in the devil's coin.

37 · Watson signals the shift from bearing injuries to the higher duty of forgiving them

2. The second branch of meekness is in FORGIVING of injuries.

38 · Watson establishes forgiveness as essential to prayer, citing Christ's direct connection between the two in Mark 11:25

'And when you stand praying, forgive' (Mark 11:25); as if Christ had said, 'It is to little purpose to pray, unless you forgive.' A meek spirit is a forgiving spirit.

39 · Watson identifies forgiveness as supremely difficult, running against the grain of human nature, which remembers injuries and forgets kindnesses

This is a herculean work. Nothing more crosses the stream of corrupt nature—than forgiving injuries. Men forget kindnesses—but remember injuries.

40 · Watson illustrates the horror of unforgiveness through a deathbed story of a woman who preferred hell to forgiving, exposing the satanic grip of malice

I once heard of a woman who lived in malice, and being requested by some of her neighbors when she lay on her deathbed, to forgive, she answered, 'I cannot forgive though I go to hell'.

41 · Watson reiterates the difficulty of forgiveness but insists on its necessity, establishing God's forgiveness as the pattern we must follow

Forgiveness is cutting against the grain of human nature. Some can rather sacrifice their lives than their lusts—but forgive we must, and forgive as God forgives.

42 · Watson signals a shift to enumerate three qualities that must characterize Christian forgiveness

Forgiveness must be:

43 · Watson argues forgiveness must be real, not merely performative, by showing that God actually blots out sins rather than keeping them in memory

[1] Really. God does not make a show of forgiveness and keep our sins by him. He 'blots out' our debts (Isaiah 43:25). God passes an act of oblivion (Jeremiah 31:34). He forgives and forgets. So the meek spirit not only makes a show of forgiving his neighbor—but he does it from the heart (Matthew 18:27).

44 · Watson argues forgiveness must be comprehensive, citing God's complete pardon in Psalm 103:3 and turning the argument on the listener by invoking the Lord's Prayer standard

[2] Fully. God forgives all our sins. He does not for 'fourscore write down fifty'—but he gives a full release. 'Who forgives all your iniquities' (Psalm 103:3). Thus a meek-spirited Christian forgives all injuries. False hearts pass by some offences—but retain others. This is but half forgiving. Is this meekness? Would you have God deal so with you? Would you have him forgive your trespasses, as you forgive others?

45 · Watson reinforces the full scope of God's forgiveness using a commercial metaphor of not reducing a debt but canceling it entirely

God forgives all our sins. He does not for 'fourscore write down fifty'—but he gives a full release.

46 · Watson argues forgiveness must be repeated, citing God's multiplication of pardon and Christ's instruction to forgive seventy times seven

[3] God forgives often. We are often sinful! We run every day afresh upon the score—but God often forgives. Therefore he is said to 'multiply pardon' (Isaiah 55:7). So a meek spirit reiterates and sends one pardon after another. Peter asks the question, 'Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?' (Matthew 18:21) Christ answers him, 'I tell you, not seven times, but seventy times seven' (verse 22).

47 · Watson expounds Christ's teaching to Peter, showing that forgiveness must be unlimited rather than calculated

Peter asks the question, 'Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?' (Matthew 18:21) Christ answers him, 'I tell you, not seven times, but seventy times seven' (verse 22).

48 · Watson surfaces an objection that some injuries are too severe for human nature to forgive

Some may object that such an affront has been offered, that flesh and blood cannot put up.

49 · Watson refutes the objection by arguing that the inability of flesh and blood to forgive proves that flesh and blood cannot inherit the Kingdom

I answer: 'Flesh and blood cannot inherit the Kingdom of God' (1 Corinthians 15:50). Christians must walk contrary to their natural dispositions, and with the sword of the Spirit fight against the lusts of the flesh (Galatians 5:24).

50 · Watson surfaces a second objection that forgiveness encourages further injury

Again, you may say: But if I forgive one injury I shall invite more.

51 · Watson refutes the objection by arguing that being made worse by kindness is devilish, and that repeated forgiveness makes grace shine brighter

I answer: It argues a devilish nature to be the worse for kindness; but suppose we should meet with such monsters—yet it is our duty to be ready to forgive (Colossians 3:13). Shall we cease from doing good because others will not cease from being evil? If the more you forgive injuries, the more injuries you meet with, this will make your grace shine the more. Another's vice will be a greater demonstration of your virtue. Frequent forgiving will add the more to the weight of his sin, and the weight of your glory.

52 · Watson refutes the excuse that one can have other graces without meekness, arguing that the graces are an indivisible chain

If any shall say to me, I strive to excel in other graces—but as for this grace of meekness, the bearing and forgiving of injuries, I cannot arrive at it; I desire in this to be excused. What do you talk of other graces? Where there is one grace, there is all. If meekness is lacking, it is but a counterfeit chain of grace. Your faith is a fable: your repentance is a lie; your humility is hypocrisy.

53 · Watson applies the argument by comparing the relative severity of the offense given (trespass against a man) with the offense of unforgiveness (trespass against God), showing that refusing to forgive is the greater sin

And whereas you say you cannot forgive, think of your own sin. Your neighbor is not so bad in offending you—as you are in not forgiving him. Your neighbor, in offending you—but trespasses against a man—but you, refusing to forgive him, trespass against God.

54 · Watson intensifies the warning by declaring that those who refuse to forgive die in an unpardoned condition, citing Christ's direct statement that unforgiveness blocks God's forgiveness

Think also of your danger. You who are implacable, and though you may smother the fire of your rage—yet will not extinguish it, know that if you die this night, you die in an unpardoned condition. If you will not believe me, believe Christ. 'If you do not forgive, neither will your Father who is in heaven forgive your trespasses' (Mark 11:26). He who lives without meekness, dies without mercy!

55 · Watson signals the shift to the highest expression of meekness—returning good for evil

3. The third branch of meekness is in RECOMPENSING GOOD FOR EVIL.

56 · Watson introduces the third and highest expression of meekness—recompensing good for evil—with a threefold scriptural cord

This is a higher degree than the other. 'Love your enemies, do good to those who hate you, pray for those who despitefully use you' (Matthew 5:44). 'If your enemy is hungry, feed him' (Romans 12:20). 'Not paying back evil for evil or insult for insult but, on the contrary, giving a blessing' (1 Peter 3:9). This threefold cord of Scripture should not easily be broken. To render evil for evil is brutish; to render evil for good is devilish; to render good for evil is Christian.

57 · Watson contrasts the limited ethics of pagan philosophy with the superior standard of Scripture, arguing that Christian ethics transcend natural reason

The heathen thought it lawful to wrong none unless first provoked with an injury—but the sunlight of Scripture shines brighter than the lamp of reason.

58 · Watson uses two extended analogies—grafting and meteorology—to illustrate how grace transforms a vengeful disposition into love for enemies

'Love your enemies.' When grace comes into the heart, it works a strange alteration. When a scion is engrafted into the stock, it partakes of the nature and sap of the tree and brings forth the same fruit. He who was once of a sour disposition, given to revenge, when he once partakes of the sap of the heavenly grace, he bears holy fruits. 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 vapors from the earth and sea, and returns them in sweet showers, so a gracious heart returns all the unkindness and discourtesies of his enemies with the sweet influences and distillations of love.

59 · Watson expounds David's response to enemies in Psalm 35, contrasting what natural reaction would be (rejoicing, wearing scarlet) with David's actual response (weeping, wearing sackcloth)

Thus David, 'They repay me with evil for the good I do. Yet when they were ill, I grieved for them. I even fasted and prayed for them.' (Psalm 35:12, 13). Some would have rejoiced; David wept. Some would have put on scarlet; David put on sackcloth.

60 · Watson concludes his exposition of meekness's nature by identifying returning good for evil as the miracle or rarity of the grace

This is the rarity or rather miracle of meekness. It repays good for evil. Thus we have seen the nature of meekness.

61 · Watson signals a shift from expounding meekness's nature to applying it as a test of genuine conversion

Meekness shows us the badge of a true saint.

62 · Watson applies meekness as the distinguishing mark of genuine sainthood, using the metaphor of Christ's livery and spouse

He is of a forbearing, meek spirit. 'He is not easily provoked'. He takes everything 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 made so meek that he can smother injuries, and bury unkindnesses. A flow of tears better befits a Christian, than a passion of anger. Every saint is Christ's spouse (Canticles 4:8). It befits Christ's spouse to be meek. If any injury is offered to the spouse, she leaves it to her husband to revenge. It is unseemly for Christ's spouse to fight.

63 · Watson exhorts Christians to seek meekness actively, citing Zephaniah and Colossians

Let me beseech all Christians to labor to be eminent in this superlative grace of meekness. 'Seek meekness' (Zephaniah 2:3). Seeking implies we have lost it. Therefore, we must seek and cry after it to find it. 'Put on therefore as the elect of God, meekness' (Colossians 3:12). Put it on as a garment, never to be left off. Meekness is a necessary ingredient in everything.

64 · Watson applies meekness across three situations: instruction (melting hearts), hearing the Word (preventing poison), and reproof (restoring gently like a surgeon setting a bone)

It is necessary in instruction: 'In meekness instructing . . .' (2 Timothy 2:25). Meekness conquers the opposers of truth. Meekness melts the heart. 'Soft words' are softening. Meekness is necessary in hearing or reading the Word. 'Receive with meekness the engrafted Word' (James 1:21). He who come to the Word in anger or malice, gets no good—but hurt. He turns wine into poison, and stabs himself with the sword of the Spirit! Meekness is needful in reproof. 'If a man is overtaken with a fault, restore such a one with the spirit of meekness' (Galatians 6:1). The Greek word is 'put him in joint again'. If a bone is out of joint, the surgeon 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 is overtaken with a fault, we must not come to him in a fury of passion—but with a spirit of meekness labor to restore him.

65 · Watson signals a shift from direct exhortation to motivational arguments, beginning with exemplary patterns of meekness

I shall lay down several MOTIVES or arguments to meeken the spirits of men.

1. Let me propound EXAMPLES of meekness.

66 · Watson presents Christ as the supreme example of meekness, citing His refusal to revile in return and His call for imitation

[1] The example of Jesus Christ. 'Your king comes unto you meek' (Matthew 21:5). Christ was the exemplar and pattern of meekness. 'When he was reviled, he reviled not again' (1 Peter 2:23). His enemies' words were more bitter than the gall they gave him—but Christ's words were smoother than oil. He prayed and wept for his enemies. He calls us to learn of him: 'Learn of me, for I am meek' (Matthew 11:29).

67 · Watson cites Augustine to emphasize that Christ prioritizes teaching meekness over miraculous power, making meekness the primary lesson of discipleship

Christ does not bid us (says Augustine) 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.

68 · Watson delivers a stark warning that salvation requires conformity to Christ's life, not merely His death

If we do not imitate his life—we cannot be saved by his death!

69 · Watson transitions from Christ's example to Moses as the supreme human example of meekness, citing the superlative scriptural description

[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 unparalleled meekness. 'Now the man Moses was very meek, above all the men who were upon the face of the earth' (Numbers 12:3).

70 · Watson expounds the first example of Moses' meekness at Marah, where he responded to bitter murmuring with prayer rather than rage, contrasting the bitterness of the water with the greater bitterness of the people's spirits

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 (Exodus 15:24, 25). The text says, 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 anger—but to petition.

71 · Watson expounds a second example of Moses' meekness, where the people accused him of murder by bringing them out of Egypt to die of thirst

Another time when they lacked water, they fell arguing with Moses. 'Why have brought us up out of Egypt—to kill us and our children with thirst?' (Exodus 17:3). As if they had said, If we die we will lay our death to your charge.

72 · Watson argues that bearing such provocation would require angelic meekness, yet Moses displayed precisely that quality

Would not this exasperate Moses? Surely it would have required the meekness of an angel to bear this—but behold Moses, meekness.

73 · Watson contrasts the people's storm with Moses' calm, closes the Moses example with a doxological prayer that his spirit would rest on the congregation as Elijah's spirit rested on Elisha

He did not give them a harsh word! Though they were in a storm—he was in a calm. They lambaste him—but he prays. Oh that as the spirit of Elijah rested upon Elisha, so may some of the spirit of Moses, this meek man (or rather earthly angel), rest upon us!

74 · Watson expounds David's meekness in two episodes: sparing Shimei from Abishai's vengeance and sparing Saul when he could have killed him, calling both together a miracle of meekness

Another eminent pattern of meekness was David. When Shimei cursed David, and Abishai, one of David's lifeguard, would have beheaded Shimei. 'No!' says king David, 'Let him alone, and let him curse' (2 Samuel 16:11). And when Saul had wronged and abused David and it was in David's power to have killed Saul while he was asleep, (1 Samuel 26:7, 12)—yet he would not touch Saul—but called God to be umpire (verse 23). Here was a miracle of meekness.

75 · Watson signals a shift from biblical examples to pagan examples of meekness

[3] The examples of meek heathen.

76 · Watson qualifies pagan meekness as not genuine grace because it lacked faith as its root, yet acknowledges its natural beauty

Though their meekness could not properly be called grace, because it did not grow upon the right stock of faith—yet it was very beautiful in its kind.

77 · Watson illustrates pagan meekness through five historical examples: Pericles' kindness to a railer, Frederick's self-control, the Pythagoreans' reconciliation before sunset, Pompey's mild disposition, and Caesar's advancement of his enemies

When one reviled Pericles and followed him home to his gate at night, railing upon him, he answered not a word—but commanded one of his servants to light a torch, and bring the railer home to his own house. Frederick, Duke of Saxony, when he was angry, would shut himself up in his closet and let none come near him, until he had mastered his passion. Plutarch reports of the Pythagoreans, if they argued in the day, they would embrace and be friends before sunset. Cicero, in one of his Orations, reports of Pompey the Great, that he was a man of a meek disposition. He admitted all to come to him so freely, and heard the complaints of those who 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 more feared his valor, or his subjects loved his meekness. Julius Caesar not only forgave Brutus and Cassius, his enemies—but advanced them. He thought himself most honored by acts of mercy 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 according to these fair copies.

78 · Watson signals a shift from examples to a second argument for meekness based on its beauty and honor

2. Meekness is a great ornament to a Christian.

79 · Watson argues meekness is a precious ornament to God, citing Peter, and transfers language about praise to meekness from Psalm 33:1

'The ornament of a meek spirit, which is so precious to God' (1 Peter 3:4). How lovely is a saint in God's eye, when adorned with this jewel! What the psalmist says of praise (Psalm 33:1), the same may I say of meekness. It is 'lovely for the righteous'. No garment is more befitting to a Christian, than meekness. Therefore we are bid to put on this garment. 'Put on therefore as the elect of God, meekness' (Colossians 3:12) A meek spirit brings credit to the gospel, and silences malice. It is the varnish which puts luster upon holiness, and sets off the gospel with a better gloss.

80 · Watson signals a shift to a third argument for meekness based on divine likeness

3. This is the way to be like God.

81 · Watson argues God displays meekness toward provoking sinners who tear His name and crucify His Son afresh

God is meek towards those who provoke him. How many black mouths are opened daily against the Majesty of heaven? How do men tear his Name! vex his Spirit! crucify his Son afresh! They walk up and down the earth as so many devils covered with flesh—yet the Lord is meek, 'not willing that any should perish' (2 Peter 3:9). How easily could God crush sinners, and kick them into hell! But he moderates his anger. Though he is full of majesty—yet full of meekness. In him is mixed princely greatness and fatherly mildness. As he has his scepter of royalty, so his throne of grace.

82 · Watson argues that meekness makes us like God through imitation rather than mere profession, contrasting brutishness without meekness with divine likeness with it

Oh how should this make us fall in love with meekness! Hereby we bear a kind of likeness to God. It is not profession which makes us like God—but imitation. Where meekness is lacking, we are like brutes. Where it is present, we are like God.

83 · Watson signals a shift to a fourth argument for meekness based on its nobility

4. Meekness is a noble and excellent spirit.

84 · Watson argues meekness is valorous because it conquers self rather than others

A meek man is a valorous man. He gets a victory over himself! Anger arises from weakness of character. Therefore we may observe old men and children are more choleric than others. Anger argues weakness of judgement—but the meek man who is able to conquer his fury, is the most strong and victorious. 'He who is slow to anger is better than the mighty; controlling one's temper, is better than capturing a city' (Proverbs 16:32). To yield to one's anger is easy. It is swimming along with the tide of corrupt nature—but to turn against nature, to resist anger, to 'overcome evil with good', this is truly Christian.

85 · Watson concludes the nobility argument with elevated language, describing meekness as spiritual chivalry deserving of victory's rewards

This is that spiritual chivalry and fortitude of mind that deserves the trophies of victory and the garland of praise.

86 · Watson signals a shift to a fifth argument for meekness based on its strategic effectiveness

5. Meekness is the best way to conquer and melt the heart of an enemy.

87 · Watson expounds David's sparing of Saul, showing how meekness melted Saul's heart and elicited confession

When Saul lay at David's mercy and David only cut off the skirt of his robe, how was Saul's heart affected with David's meekness? 'Saul called back—Is that really you, my son David? Then he began to cry. And he said to David—You are a better man than I am, for you have repaid me good for evil. Yes, you have been wonderfully kind to me today, for you could have killed me. May the Lord reward you well for the kindness you have shown me today' (1 Samuel 24:16-19). 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. Anger makes an enemy of a friend. Meekness makes a friend of an enemy. The meek Christian shall have letters testimonial even from his adversary.

88 · Watson illustrates meekness's conquering power through two historical examples: Philip of Macedon's gift to his enemy Nicanor, and the king of Israel's feast for captives

It is reported of Philip, king of Macedon, that when it was told him Nicanor openly railed against his Majesty, the king instead of putting him to death (as his council advised), sent Nicanor a rich present, which so overcame the man's heart, that he went up and down to recant what he had said against the king, and highly extolled the king's mercy. Roughness hardens men's hearts; meekness causes 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. 'The bands of Syria came no more into the land of Israel' (2 Kings 6:22)

89 · Watson signals a shift to expound the attached promise in Matthew 5:5

6. Consider the great promise in the text. 'The meek shall inherit the earth'.

90 · Watson surfaces and refutes the objection that meekness leads to material loss by appealing to God's promise as a bond

This argument perhaps will prevail with those who desire to have earthly possessions. Some may object, 'If I forbear and forgive, I shall lose my right at last and be turned out of all.' No! God has here entered 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 has no promise made to him either of earth or heaven. It is the 'meek shall inherit the earth'.

91 · Watson surfaces the apparent contradiction between inheriting the earth and being strangers in it, setting up his resolution

How do the meek inherit the earth—when they are strangers in the earth? (Hebrews 11:37).

92 · Watson introduces his resolution to the apparent contradiction with a two-part distinction about what it means to inherit the earth

The meek are said to inherit the earth, not that the earth is their chief inheritance, or that they have always the greatest share there—but:

93 · Watson introduces the first sense in which the meek inherit the earth: having the best title or right to it

[1] They are the inheritors of the earth because, though they have not always the greatest part of the earth—yet they have the best right to it.

94 · Watson cites Ambrose to support the first meaning of inheritance as title or right

The word 'inherit', says Ambrose, denotes the saints' 'title to the earth'.

95 · Watson argues the meek have the best title to the earth through union with Christ, the Lord of all

The saints' title is best, being 'members of Christ', who is Lord of all. Adam not only lost his title to heaven when he fell—but to the earth too; and until we are incorporated into Christ, we do not fully recover our title. I do not deny that 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 has a Scripture-title to his land. The saints hold their right to the earth in their head, Christ, who is 'the prince of the kings of the earth (Revelation 1:5). In this sense, he who has but a foot of land inherits more than he who has a thousand acres, because he has a better and more juridical right to it.

96 · Watson expounds Revelation 1:5 to show Christ's universal lordship as the ground of the believer's title to the earth

The saints hold their right to the earth in their head, Christ, who is 'the prince of the kings of the earth (Revelation 1:5).

97 · Watson introduces the second sense in which the meek inherit the earth: possessing the blessing rather than just the substance

[2] The meek Christian is said to inherit the earth, because he inherits the blessing of the earth.

98 · Watson contrasts the wicked man's possession (poisoned, infectious, fuel for hell) with the meek man's possession (blessed, serene, a pledge of love)

The wicked man has the earth—but not as a fruit of God's favor. He has it as a dog has poisoned bread. It does him more hurt than good. A wicked man lives in the earth as one that lives in an infectious air. 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 has, because he has not the blessing; but the meek saint enjoys the earth as a pledge of God's love. The curse and poison is taken out of the earth: 'The meek shall inherit the earth and shall delight themselves in the abundance of peace' (Psalm 37:11), on which words Augustine gives this gloss: 'Wicked men' (says he) 'may delight themselves in the abundance of cattle and riches—but the meek man delights himself in the abundance of peace. What he has he possesses with inward serenity and quietness.'

99 · Watson argues that inheriting the earth does not exclude inheriting heaven, citing Chrysostom to show that earthly inheritance alone would not constitute blessedness

When it is said the meek shall inherit the earth, it does not intimate that they shall not inherit more than the earth. They shall inherit heaven too. If they should only inherit the earth, then (says Chrysostom) how could it be said, 'Blessed are the meek'?

100 · Watson contrasts the earth as sojourning-house with heaven as mansion-house

The meek have the earth only for their sojourning-house: they have heaven for their mansion-house. 'He will beautify the meek with salvation' (Psalm 149:4). The meek beautify religion, and God will beautify them with salvation. Salvation is the port we all desire to sail to. It is the harvest and vintage of souls. The meek are those who shall reap this harvest. The meek shall wear the embroidered robe of salvation. The meek are lords of the earth and 'heirs of salvation' (Hebrews 1:14).

101 · Watson signals a shift to a seventh argument for meekness based on the danger of its absence

7. Consider the harm of an unmeek spirit.

102 · Watson argues that wrath makes room for Satan, citing Ephesians 4:26-27

There is nothing which makes such room for the devil to come into the heart and take possession, as wrath and anger. 'Let not the sun go down upon your wrath, neither give place to the devil' (Ephesians 4:26, 27). When men let forth passion, they let in Satan. The wrathful man has the devil for his bedfellow. Passion hinders peace. The meek Christian has sweet quiet and harmony in his soul—but passion puts the soul into a disorder. It not only clouds reason—but disturbs conscience. He does not possess himself, whom passion possesses. It is no wonder if they have no peace of conscience, who make so little conscience of peace. Wrathfulness grieves the Spirit of God (Ephesians 4:30, 31), and if the Spirit is grieved, he will be gone. We do not care to stay in smoky houses. The Spirit of God does not love to be in that heart which is so full of the vapors and fumes of distempered passion.

103 · Watson introduces an eighth argument: seeing God's hand in injuries rather than chance

8. Another argument to cool the intemperate heat of our cursed 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.

104 · Watson illustrates the folly of focusing on instruments rather than God through two animal analogies: the dog snarling at the stone rather than the thrower, and the horse biting the bridle rather than recognizing the rider

Many are like the foolish cur, which snarls at the stone, never looking to the hand that threw it; or like the horse, who being spurred by the rider, bites the snaffle.

105 · Watson argues that looking beyond human instruments to God's hand produces meekness

If we looked higher than instruments our hearts would grow meek and calm.

106 · Watson expounds David's response to Shimei as the exemplar of looking beyond the instrument to God's hand, calling this wisdom

David looked beyond Shimei's rage: 'Let him curse, for the Lord has bidden him' (2 Samuel 16:11). What wisdom is it for Christians to see the hand of God in all the barbarisms and incivilities of men!

107 · Watson expounds Job's response to loss, showing that Job looked beyond the Chaldeans to God and was thereby meekened

Job eyed God in his affliction, and that meekened his spirit. 'The Lord has taken away, blessed be the name of the Lord!' (Job 1:21). He does not say, The Chaldeans have taken away—but 'The Lord has taken away'.

108 · Watson expounds Christ's meekness in suffering by showing He looked to the Father rather than Judas or Pilate

What made Christ so meek in his sufferings? He did not look at Judas or Pilate—but at his Father. 'The cup which my Father has given me' (John 18:11). When wicked men revile and injure us, they are but God's executioners. Who is angry with the executioner?

109 · Watson argues that God not only ordains injuries but intends them for good, setting up the application from 2 Samuel 16:12

And as God has a hand in all the affronts and discourtesies we receive from men (for they but hand them over to us), so God will do us good by all, if we belong to him.

110 · Watson expounds David's hope that God will requite good for cursing, establishing the pattern that God prepares His people for mercy through trial

'It may be' (says David) 'that the Lord will look upon my affliction, and requite me good for his cursing' (2 Samuel 16:12). Usually, when the Lord intends us some signal mercy, he fits us for it by some eminent trial.

111 · Watson illustrates God's pattern of preparing for mercy through trial by citing Moses' leprous hand becoming the instrument of salvation, applying this to believers who endure cursing before blessing

As Moses' hand was first leprous before it wrought salvation (Exodus 4:6), so God may let his people be belepered with the cursings and revilings of men, before he shower down some blessings upon them. 'It may be the Lord will requite me good for his cursing this day.'

112 · Watson signals a shift to a ninth argument: meekness as evidence of genuine conversion

9. Lack of meekness evidences lack of grace.

113 · Watson argues that true grace moderates anger like a file smoothing rough iron or Christ calming the sea

True grace inflames love and moderates anger. Grace is like the file which smooths the rough iron. It files off the ruggedness of a man's spirit. Grace says to the heart as Christ did to the angry sea, 'Peace, be still' (Mark 4:39). So where there is grace in the heart, it stills the raging of passion and makes a calm. He who is in a perpetual frenzy, letting loose the reins to wrath and malice—has never yet felt the sweet efficacy of grace. It is one of the sins of the heathen to be 'implacable' (Romans 1:31). A revengeful cankered heart, is not only heathenish—but devilish.

114 · Watson expounds James 3:14-15 to show that bitter envying and strife are devilish wisdom, the old serpent's poison

'If you have bitter envying and strife in your hearts, this wisdom descends not from above—but is devilish' (James 3:14, 15). The old serpent spits forth the poison of malice and revenge.

115 · Watson signals a final, climactic warning for those unmoved by the preceding arguments

10. If all that has been said will not serve to master this bedlam-humor of wrath and anger, let me tell you, you are the people whom God steaks of, who hate to be reformed.

116 · Watson warns that those unmoved by Scripture are rebels against the Word, citing Isaiah 30:8-9

You are rebels against the Word. Read and tremble: 'Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever; that this is a rebellious people, children that will not hear the law of the Lord' (Isaiah 30:8, 9). If nothing yet said will charm down the wrathful devil, let me tell you, God has charged every man not to meddle or have any league of friendship with you.

117 · Watson expounds Proverbs 22:24 to show that God commands avoidance of the angry man as a monster unfit for society, a snake in the bosom, possessed with a wrathful devil

'Make no friendship with an angry man, and with a furious man you shall not go' (Proverbs 22:24). What a monster is he among men, that everyone is warned to beware of, and not to come near, as one who is unfit for humane society! Make no league, says God, with that man. If you take him into your society, you take a snake into your bosom. 'With a furious man you shall not go'. Will you walk with the devil? The furious man is possessed with a wrathful devil.

118 · Watson transitions to a final objection: the excuse that anger is one's nature

Oh that all this might help to meeken and sweeten Christians, spirits!

But some will say, 'It is my nature to be angry and passionate!'

119 · Watson signals his response to the nature-excuse objection

I answer:

120 · Watson refutes the nature-excuse by arguing it blames God for sin, tracing this pattern to Adam's excuse in the Garden

[1] This is sinful arguing. It is secretly to lay our sin upon God. We learned this from Adam. 'The woman whom you gave to be with me, she gave me of the tree, and I did eat' (Genesis 3:12); rather than Adam would confess his sin, he would blame it upon God. 'The woman you gave me'. As if he had said, 'If you had not given this woman to me—I would not have eaten.' So, says one, 'It is my nature; this is the froward, peevish nature God has given me.' Oh no! you charge God falsely. God did not give you such a nature. 'He made man upright' (Ecclesiastes 7:29). God made you straight; you made yourself crooked.

121 · Watson extends the argument with two analogies: the affections were like stars in their right orb until misplaced, and like tuned instruments until sin jarred them out of tune

All your affections at first, your joy, love, anger were set in order as the stars in their right orb—but you misplaced them and made them move in an evil way. At first the affections like several musical instruments well tuned, made a sweet consort—but sin was the jarring string which brought all out of tune. Vain man, do not plead that it is your nature to be angry; thank yourself for it. Nature's spring was pure—until sin poisoned the spring!

122 · Watson refutes the nature-excuse by arguing that having anger as one's nature makes it worse, not better

[2] Is it your 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 poison that makes it the more hateful. If a man were indicted 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, 'You deserve the rather to die'. Sinner, get a new nature. 'Flesh and blood cannot enter into the kingdom of God'.

123 · Watson signals a shift from argumentation to practical instruction on cultivating meekness

What shall I do to be possessed of this excellent grace of meekness?

124 · Watson applies the first means of cultivating meekness: fixing the eyes on Christ's example as a scholar fixes eyes on the copy he must reproduce

1. Often look upon the meekness of Christ. The scholar that would write well, has his eye often upon the copy.

125 · Watson illustrates the method of cultivating meekness through the scholar-and-copy analogy

The scholar that would write well, has his eye often upon the copy.

126 · Watson applies the second means of cultivating meekness: earnest prayer to God who is patron of all graces, using the analogy of suing a patron for a living

2. Pray earnestly that God will meeken your spirit. God is called 'the God of all grace' (1 Peter 5:10). He has 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.

127 · Watson argues that mercy enters through prayer's door, citing Ezekiel 36

Mercy comes in at the door of prayer. 'I will yet for this be enquired of by the house of Israel to do it for them' (Ezekiel 36:26, 37). Meekness is the commodity we need. 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.

128 · Watson expounds Ezekiel 36:26, 37 to show that God requires prayer before He acts, applying this to seeking meekness

'I will yet for this be enquired of by the house of Israel to do it for them' (Ezekiel 36:26, 37). Meekness is the commodity we need. 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.

129 · Watson concludes with a doxological summary that all divine blessings flow through prayer, leaving the congregation with a final, memorable image of prayer as the golden channel of divine grace

All divine blessings come streaming to us through this golden channel of prayer!