The Meek of the Earth by C. A. Osgood

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 24, 1865

The Meek of the Earth.

By C. A. Osgood

BRO. WHITE: As the "gospel is good tidings to the meek," as very precious promises are made to the meek in the book of God, and as a great measure of meekness is necessary for us in order to be prepared for "the time of trouble" that is but a little way before us, that we "may be hid in the day of the Lord's anger;" I am induced to make some extracts from an old work entitled, "A discourse on meekness and quietness of spirit," by Matthew Henry.

I write these extracts for publication in the Review, if you think proper.

C. A. OSGOOD.

The Nature of Meekness.

Meekness is easiness of spirit; not a sinful easiness to be debauched, as Ephraim's, who willingly walked after the commandment of the idolatrous princes; nor a simple easiness to be imposed upon and deceived, as Rehoboam's, who, when he was forty years old, is said to have been young and tender-hearted; but a gracious easiness to be wrought upon by that which is good; as theirs whose heart of stone is taken away, and to whom a heart of flesh is given. Meekness accommodates the soul to every occurrence, and so makes a man easy to himself, and all about him. The Latins call a meek man, mansuetus, which alludes to the taming and reclaiming of creatures wild by nature, and bringing them to be tractable and familiar. Man untamed is like the wild ass, used to the wilderness, or the swift dromedary traversing her ways. But the grace of meekness, when that gets dominion in the soul, alters the temper of it, submits it to management; enmities are laid aside, and now there is no disposition to hurt or destroy.

Meekness may be considered with respect both to God and to our fellow men; it belongs to both tables of the law, and attends upon the first great commandment, Thou shalt love the Lord thy God; as well as the second, Thou shalt love thy neighbor as thyself; though its especial reference is to the latter.

I. There is meekness toward 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.

1. 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 that grace which cleaves the stock, and holds it open, that the word, as the shoot, may be grafted in; it breaks up the fallow ground, and makes it fit to receive the seed; brings down the high thoughts, and lays the soul like white paper under God's pen. When the day-spring takes hold of the ends of the earth, it is said to be turned as clay to the seal. Job xxxviii, 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 will he 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 blessed by the gospel; and wisdom's alms are given to those who with meekness wait daily at her gates, and, like beggars, wait at the posts of her doors. The language of this meekness is that of the child Samuel, "Speak, Lord, for thy servant heareth," and that of Joshua, who, when commander of the hosts of Israel, and bidding defiance to their enemies, yet upon an intimation of a message from Heaven, thus submits himself to it, "What saith my Lord to his servant?" and that of Paul (and it was the first breath of the new man), "Lord, what wilt thou have me to do?" and that of Cornelius, "Now are we all here present before God, to hear all things that are commanded thee of God;" 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."

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 against the word, and suppresses the risings of the carnal mind against it; consenting to the law that it is good, and esteeming all precepts concerning all things to be right, even when they give the greatest check to flesh and blood.

II. It is the silent submission of the soul to the providence of God, for this also is the will of God concerning us.

1st. 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 the punishment of our iniquity, taking all in good part that God does; not daring to strive with our Maker, nor daring 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. The language of 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 to him." Not only he can do what he will, thus subscribing to his power; for who can stay his hand? or he may do what he will, subscribing to his sovereignty; or he will do what he will, subscribing to his unchangeableness; 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 best for me better than I do for myself, I would refer it to him again.

2nd. 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 whether he went, but knowing very well whom he followed. It quiets us with this, that though what he doeth we know not now, we shall know hereafter. 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, how quietly does he sit down with this thought, "But he knows the way that I take; when he hath tried me I shall come forth as gold."