strength but with the temptation will make a way of Evasion and after they have suffered awhile make them perfect establish strengthen and settle them Sometimes God setteth down a prefixed time how long the trouble shall last the Jewes Captivity for seventy years Nebuchadnezzars humiliation Jer. 2â— 11. Dan. 4. 25 Gen. 41. 1. for seven years Josephs imprisonment for two years the Tribulation of some in the Church of Smyrna for ten dayes and when the â—ev 2. 10. Psal 118. 18. Psal 71. 20 appointed time is come comes ease For if God set down a Day hee 'l Luk. â—4 6 7. Prorsus tanquam aegrotos reficiens medicus quod opus est hoc dat quando opus est â—uâ—c dâ—t Aâ—g in â—sal 14â— Psa 27. 14 3â— 35. Heb. 1â— 35 36 37. Hab. 2 3. Isa 8. 17. Psa 2 7. 13. Psal 9. 18. Psal 77 8. 9. keep his Word and his time to a minute and therefore let our sorrows be never so great or so grievous stay Gods leasure waite upon his will and pleasure be not impatient but with all meekness expect deliverance and if the vision stay waite for it It was Isaiahs Resolution Yet will I wait upon God though he have hid his face from us And it was Davids Consolation That he verily believ'd to see the goodness of God in the Land of the living for the poor shall not alwayes be forgotten the patient abiding of the meek shall not perish for ever but hope defer'd maketh the heart sick this made David think and say that God had quite forgotten him that he had cast him off for ever that he should never see good day more But he acknowledges his Error blames his Infirmity and folly thus Psal 77 10 to question the nature and faithfulness of God For God is not forgetfull of his promise nor unmindfull of the sufferings of his servants if he delay the actual performance of his promise and come not in to their help when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laâ—rt and how they would have him they must not murmure against God nor accuse him of slackeness or account of what he hath promised after the manner of Men as if it were only a promise that is a verbal comfort without any purpose of performance for what he promiseth he purposeth and what he purposeth he will surely performe And therefore rest upon his word and faithfulness which will never faile We must not Indent with God we may not prescribe to him But leave him to his own liberty he is free though we be bound Let him take his own time and go his own way he will not be limited he knows his time and his time is the best time If the mercy of God appear not for Psal 123. 2. Judith 9. 15 16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. adversus Eunom Psal 6. 2. Num. 12. our Salvation this day or the next nor perhaps for many dayes to come wait still and in its time there shall be an accomplishment of all that is promised But we are impatient when we want any good or feele any pain then is our time but then perhaps is not Gods time we are not yet fit for mercy though he be ever ready to shew it when we are his mercy will appear Micah 7. 18. for mercy pleaseth him When men are better'd and amended by afflictions their vain imaginations cast down their rebellious lusts subdued their minds humbled their compassions towards others stirred up their hard hearts softned their affections weaned from the world when they search and trye their wayes and turn to the Lord he Acts 3. 19. 2 Chron. 7. 14. will then return to them and if he do not let them cast themselves down before him with David and say with him If I shall find favour in the eyes of the Lord c. But if he thus say 2 Sam. 15. 26. Jam. 1. 4. Isa 30. 18. Psal 44. 17 18 19 20 21. Tu inquit avertis faciem tuam à me sed ego non sum aversus a te Ruffin in Psal 29. Nec iratum colere destitit numen Sen. ad Marc. cap. 13. I have no delight in thee Behold here am I let him do to me as it seemeth good unto him Patience is a grace that pleaseth God let it have its perfect work and never think of leaving God though he may seem to have left us God knows our frame and temper and the metal we are made of he knows our hard and stubborn nature that will never work kindly without the fire Our hearts are like steele and iron easie to be wrought any way in the fire of affliction If this be the way he will work us to his purpose let us yield our selves to be wrought upon with meekness we must be content to endure many heates and blows untill his work be done for when that is finished our sufferings shall have an end or if they have not but last as long as life lasts Christians must be Phil. 2. 8. as Cbrist was obedient unto death Let us not murmure against God Quid est qâ—od nos queramur deo cum Deus magis queri dâ— nobis omnibus possâ—t quae ratio est ut doleâ—mus nos non audiri a Deo cum ipsi Deum non audiamus susurremus non respici a Dâ—o tâ—rras cum ipsi non espiciamus ad Caelum mol stum sit dâ—spici a Domino preces nostras cum praecepta ejus dâ—spiciantur a nobâ—s qâ—â—d dignius qâ—id justius non audivimus non aâ—dimur non respeximus non respâ—cimur quis ergo ex carnalibus dominus hac cum suis lege agere contentus est ut contemnâ—â— tantum modo servos sâ—os quia fuerit ab eis ipse contemptus Salvianus de Gubern Dei lib. 3. pag. 85. 86. though he seem to have left us and to have quite forgotten us but let us feel our own pulses and lay our hands upon our hearts for doth not God deal with us as we have dealt with him and pay us in our own Coine * Hos 4. 6. 9. have not we forgotten have not we neglected have not we refused have not we delayed him what can be more just and equal than that he should do by us as we have done by him we are too apt to forget God and our selves when all things go well with us therefore God will have it go otherwise will lay afflictions upon us and leave us to struggle under the burden then we begin to remember there is a God and that we our selves are but men then we admire no man and despise no man but look up to God and throw down our selves not fretting or repining but with all meekness acknowledging that God is Righteous in all his wayes and holy in all his works But what if a man be alone What Coâ—ia tribulationis inopia consolationis quando multifaria
foundation is shaken the bottome is discovered and the Channel appears The passion of Anger it deals by men as the Iews did by the Egyptians spoyls them of their jewels and rayment Exod. 3. 22 of Reason and Iudgment or as Aaron did by the Israelites makes them â—aked to their shame thus Anger Exod. 32. 25. Gen. 9. 21 makes a man naked and uncovered like Noah in his Tent for Anger Minus sui compos est ira quam ebrietas Eras So the Fathers term it Hier. ad Ceâ—antiam Dum irascitur insanire credadatur Hier ad Demetri Ira furor brevis est Horat. Ep. l. 1. Ep. 2. Greg. cals anger mens furore â—bria Greg. super Ez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander Iratum ab in sano tantum tempore distare puta Caâ—m Ora tumâ—nt ira nigrescunt sanguine venae lumina Gorgoneo saevius angue micant Ovid. lib. 3. de â—rt Am. Qualia poetae infernalia monstra finxere succincta serpentibus igne flatu c. pâ—rlege cap. 35. Senecae in lib. 2. de ira â—bi elegantissima descriptio irati Gen. 9 23. is the drunkenness of the soul it is a short madness by which a man is carried away from himself with heat and choler unto such unhansome and unmanly behaviour that he becomes a ruful spectacle besides the deformity that lurks within hence it is that in the whole nature of things there is not a more prodigious Monster than an angry man But Reason and Religion like the two sonnes of Noah Sem and Iaphet take that garment of Meekness to cover him By the help of Reason a man may do much but by the help of Grace and Religion a man may do much more in order to the quieting and setling the affections which when they are unruly must not be ruin'd but rectified Affections and passions were in the first Adam in the time of his innocency without preturbation and in the second Adam in the time of his incarnation without sin yea God himself is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angry Kemnitius Harm Evang c. 49. p. 640 col 2 Luke 13. 27. Psal 5. 5. Deut 9. 28 Exod. 32. 10 11 Num. 11. 1 16. 22. and to hate not really but Analogically for in him is no motion or commotion neither passion or perturbation he hath said it of himself and well he might without tax of pride or injustice ego Deus non mutor Christ also took upon him our passions with our nature he was not James 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no stupid stoick but as Saint James said of Elias he was of like passions and affections with us and the Heb. 2. 17 Heb. 4. 15. Heb. 5. 3. In humana Christi natura duo consideranda sunt essentia carnis affectus quare Apostolus docet non carnem modo hominis ipsum induisse sed affectus quoque omnes qui sunt hominum proprii Calv. Expos in Heb. cap. 3. ver 17. author to the Hebrews tells us he had a fellow-feeling of our infirmities There was an Antipathy between our sins and him he did loath them Mat. 23. 23. Mark 3. 5. and was sorry for them and angry at them But there was a Sympathy between his passions and ours which in him were punishments not sins in us they are both for the transgression of Adam so disorder'd the whole frame of nature that to this day there is a Schism in the soul the inferiour faculties rebelling against the superiour Gal 5. 17. and passion fighting against Reason for naturally in man since the fall there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foolish Rom. 8. 7. wilfull heart that will not be advis'd so over-mastred with passion that it will not yeeld to enlightned Reason How shall this difference be composed and this rebellion of the passions quieted the Stoicks prescribe a Remedy worse than the disease to destroy them but Saint Hierom likes not this way which were saith he hominem de homine tollere to unman a Man seeing the passions are inseparably united to our human nature which when it is out of order must be rectified not destroy'd As therefore in a popular Tumult Tum pietate gravem meritis si forte virum quem conspexere silent arrectisque auribus astant ille regit dictis animos pâ—ctora mulcet Virg. Aeneid 1. Turbatum caelum tempestatesque serenat Idem ibid. Rom. 7. 25. Deut. 21. 12. Gal. 3 28. and insurrection some grave wise man interposes himself who with the reverence of his person sweetness of language and prudent and discreet behaviour doth overawe and perswade them So Jesus Christ the great Mediator of peace between God and Man he so moderates the passions that he makes peace in man he subdues the will of the flesh to the Law of the spirit makes passion yield to reason cuts the nailes and hair of the bondwoman reconciles Sarah and Hagar and makes them quietly inhabite under one Roof Thus Christ Jesus hath shew'd us a way to cure our passions not to kill them to qualifie their heat to rectifie their disoâ—der to heal their distemper gently to lead them and sweetly to incline them to their proper objects not to take them away ne sint that they be not at all for that cannot be without the destruction of the whole man so long as the soul dwels in the body there will be passions in the soul whatsoever the stoicks say to the contrary but so to compose them ne obsint that they hurt not A Christian must deal with his Humphrey Sydam in his Sermon called the Waters of Marah and Meâ—ibah â—n Rom. 12. 1. passions as the Apothecary doth with poysons who to make his confections more palatesome and yet more operative qualifies the malignity of simples by preparing them making pâ—yson not only medicinable but delightfull and so both cures and pleases The passions thus handled by the discreet Christian they are wholly conceal'd and nothing of them appears but so seemly clad in the habit of Meekness that they loose their venome and malignity and are a help no hinderance to the soul in the operations of it Meekness is a Garment that well sutes a Christian man but in some Cases upon some occasions at some tim 's with some persons Anger is very seasonable and seemly we may be angry but we must not sin for Eph. 4 26. there is an anger without sin and if you will be angry and sin not be angry at sin When you see Gods Name dishonoured his service neglected his day prophaned his good spirit despited here is a fair occasion for the exercise of anger the least disgrace in our own persons or damage in our own estates toucheth us near and for these men will storm and fret and vex themselves and no gentle perswasions can move them to meekness Discamus exemplo Christi nostras injurias mâ—gnanimiter sustinere
tractable and Sempâ—r bene sperandum de co in quo cernimus aliquid Dei Calvin in Johan must be gently entreated ever hoping well of those in whom there is any thing of grace or of God And if we meet with any that are froward we must not reject them but do as God does follow them with mercy and new offers of grace pitying and praying for them We must bear one anothers burdens it is sure there is corruption in Gal. 6. 2. all every one hath some fault or other some are hasty some are suspicious some are covetous we must bear one with another let every one Rom. 15. 2. of us please his neighbour for his Qâ—icquid in alio reprehenditur id unusquisque in sinu suo inveniet Sâ—n. lib. 3. de ira cap. 26. Omnes inconsulti improvide sumus omnes incerti queruli ambitiosi quid lenioribus verbis hulcus publicum absâ—â—ndo omnes Mali sumus idem ibid. Tit. 3. 2. good to edification and speak evil of no man be no brawlers but gentle shewing all meekness unto all men 2. In Monumentum a second use of Apparel is to defend and protect the body from cold heat and outward harmes so meekness is a sure defence and serves as a wall of brass to protect from danger that no storms or tempests of injury slanders afflictions can hurt us It only knows by yielding how to overcome and to triumph over the conqueror Meekness like Medusa's head strangely astonishes all that behold it for when rage and cruelty meet with an unexpected meeknesse and humility how suddainly many times is fury turn'd into mercy The Lion disdains to prey upon him who lies prostrate before him and we find by experience that no force or outward violence is of that power as meeknesse is for the one subdues the body but the other enthrals the heart and conquers the most valiant mind He that knows not to be overcome and returns victorious from many a battle yields himself a captive to meeknesse all his powers fall a shaking and all his strenght and courage sails him when meeknesse doth oppose him The tongue of the meek wisely guided hath as sharp an edg as the sword of the mighty and more enemies have been vanquished and more Countries subdued by courtesie then cruelty And experience teacheth us that a yielding easinesse hath been preserv'd when a resisting stubbornnesse hath been ruin'd In a violent tempest the stiff and stubborn Oakes are overturn'd when the pliable and bending reedes and osiers have been safe The piercing lightning when it breaks forth cleaves assunder things hard and which resist it but meeting with things soft and giving place it doth easily penetrate and hurts them not For when violence meets with Nam iracundia per iracundiam non compescitur sed amplius irritatur Chrysost Mat. 5. 39. Rom. 12. 19. violence it threatens the ruine of one or both when wrath encounters with wrath the conflict is or dangerous or desperate Wherefore our Saviours precept is a good rule resist not evil And St. Paul teaches the same lession avenge not your selves and this is no new commandment but found in the old Testament Lev. 8. 19. Lev. 8. 19. Thou stalt not seek reveng neither shalt thou keep in mind the injury of thy people saith Salomon I will do to him as he hath done to me I will reward him according as he hath deserved Prov. 24. 29. VVouldst Pro. 24. 29 thou live in peace and win thine enemy Quanto satius est sanari injuriam quam ulcisci Sen. de ira lib. 3. cap 27. the way to do this is not to vex him overcome him if possible with kindnesse if that will not work neglect him forget him and he will the sooner remember himself the end of passion is many times the beginning of repentance Thus must we deal in meeknesse and that in obedience to the word of God least we diver the course of Gods justice which aimed at our enemies upon our own heads for whilst men follow their own lusts in seeking revenge against the mind of God the Judgments of God do follow Nullum tam arctum est Jugum quod non minus laedat ducentem quam repugnantem Senec. de ira lib. 3. cap. 16. Consentiam itaque adversario meo cedam denique urgenti aculeo ne bis oungat Parcetur enim ei qui senserit dederit locum irae Bern. Serm. de verbis Domini omnis qui se exaltat humiliabitur In fine pag. 392. col 2. G. low them which many times take place in the ruine of their own familiâ—s and they in wrastling with the hatred and wickedness of other men to their own destruction wast themselves their friends their goods deprive themselves of all rest and many times fall into mischief whereas the meek and patient besides the Mat. 5. 5. hope of future blessedness in heaven find a recompence here on earth to live in peace and quietness their names continue their houses stand their posterity encrease they keep their leaf and greenesse and enjoy the fruit of the promises of this life and that which is to come He therefore that would live in safety must study to be quiet and live in peace for he that lives not in Charity on earth shall never live in Glory in heaven he therefore that forgives an enemy furthers himself for in so doing he heaps coals upon his head by making his Reckoning Rom. 12. 20. the more and his own the less Now he that would live in quiet must be careful of two things 1. To decline all occasions of the quarrel 2. To inure himself to meekness First he must decline all occasions of Quarrel for truly it is a great fault in some who otherwise may be both wise and good to be too tender and too inquisitive Too tender by laying to heart what men say of them Too inquisitive what such an one or such an one says Whereas in prudence they should not seem to know or not seem to mind what is said at least not to be too inquisitive after the Author for by this means a man may mend himself and not malice the person We know what the Jews said of John and of Iesus but wisdom is justified of ther Children Moreover too much Iealousie Mat. 1. 19. may apprehend a wrong when it is none be sure of proofs that carry in them weight and conviction otherwise whilst men seek to revenge an injury they may begin one Rashuess ignorance or a mis-understanding may pass for an excuse with a good man whose Constructions are ever with charity and favour Secondly he that would live in quiet must inure himself to Meekness for custom will make a thing easie and familiar Milo by bearing a Calf daily was Magis urgent saeva inexpertos grave est tenerae cervici jugum Senec. lib. cur bonus viris mala fiant cap. 4. Nihil