we must leave to God it is not for us to know the times and seasons which the Father hath kept in his own power Acts. 1. 7. All that we know is that there is truth in Gods word and power in his hand He is not as Caecilius in Minutius Felix alledges invalidus aut iniquus unable and cannot or unjust and will not but he both can and will make good his word upon them For the time when and the means how he will do it we must leave to his ordering we have seen Meteors blaze by night and perish the next morning with the Rising Sun They have their Heaven here till Psal 55. 23. Job 21. 15. Psal 37. 9 10. Psal 73. 19 2 Pet. 3. 22. Psal 22. 12. 2 Pet. 2. 12. Luk. 23. 30. Rev. 6. 16. Isa 2. 19. Hos 10. 8. suddenly the Oracles of God take place and then in a moment they tumble into the pit Their good is not in their hand for a moment shall devour them with their portions Though they scape for a time thinking speaking doing what they please wallowing as Swine in the mire and fatted as Buls of Basan for the day of slaughter yet when the Heavens shall melt and the Mountains be moved what covert shall hide them from that wrath which they shall not be able to abide Victima sacra Deo comburitur abripit offam Hinc Aquila ad pullos sert que ineunda suos Farali igniculus praedae interceâ—tus adhaesit Saâ—r legaequâ— sacer or evade No mans misery then being greater then theirs whose impiety is most fortunate there is greater cause for them to bewail their own unhappiness then others to envy or murmure at their happy estate There is a woe for him that encreaseth that which is not his we read of the Eagle snatching a morsel from the Altar carried therewith the Coal that consum'd her nest and Hab. 2. 6. burnt up her young ones means ill Psal 27. 14. Psal 31. 24. Isa 28. 16. Raro antecedentem scelestum deseriut pede poeâ—a claudo Ro. 12. 19. gotten will one day more torment a man than ever it did enrich him and a succeding age if not before shall see them melt to nothing In the mean time let us take the Psalmists advice to tarry the Lords leasure and to wait his good pleasure For they that believe will not â—â—ke hast Vengeance is Gods he will repay if wickedness go before vengeance is not far behind it follows close at the heels of wickedness though hand go in hand yet shall not the Pro. 11. 21. wicked go unpunished For God will wound the head of his enemies and the Psal 68. 21. hairy scalp of such an one as goeth on still in his wickedness I know some are too hasty and would prevent God will take upon them to prescribe him waies and means like the two sons of Zebedie Luk. 9. 54. fire they must have from heaven our Saviour reproves their rash and Luk. 9. 55. heady Zeal and tels them they know not of what spirit they are Christ was their Master and it is fit the Disciples should be of their Masters spirit It was a prime lesson he would have them learn Learn of me for I am meek and lowly it seems Mat. 11. 29. St. Paul had well cond this lesson and therefore commends it to the practise of his Brethren as the best ornament Gal. 6. 1. of their profession The spirit of Christ is a spirit of meekness He came not to destroy mens lives but to save them And such a Lu. 9. 56. spirit best becomes them who call themselves by the name of Christ they are much to seek who think Christ will have his cause vindicated with fire and sword That the enemies of Christ deserve no better no man doubts but if every one should have his desert the world would have an end and therefore Peter must up with his sword James and John Mat. 26. 52. must out with their fire there will be use of both but they must stay his leasure until he call who hath the command of both But men are impatient think the time long which measured by their distempered appetites they flie out into passion and accuse God of slackness and think they are wrong'd if they be not presently reveng'd when their betters forbear and are still unreveng'd we dayly see it God is provoked every day he suffers much and Psal 7. 11. he suffers long as a Cart is pressed that Amos 2. 13. is full of sheaves He bears the sins of men and forbears his Judgments not this day and the next but how Mat. 23. 37. Psal â—5 10. Gen. 6. 3. often he bore with the Israelites fourty years with the old world one hundred and twenty years and still every day and all the day long he reacheth forth the hand of mercy to a Isa 65. 2. Ro. 10 21. gain-saying people God hath vengeance in his power but not in his will if he were as impatient as man is the Idolator in his Sacrifice the swearer in his blasphemy the unclean person in his Adultery the formalist in his Hypocrisy the Epicure in the midst of his drunkenness and gluttony and Tyrants in their rage and cruelty had been consum'd God is wronged yet he endures if God suffers what no man would endure Nay the Son of God Jesus Christ nor Lord is not yet avenged of the injuries that have been done unto him the Indignities that have been cast upon him the Blasphemies spoken against his name the Cruelties done against his servants How long Lord holy and true oh the meekness gentleness and patience of a blessed Saviour to suffer a company of worms Rve. 6. 10. and vermine upon earth to blaspheme that name whom all the host of heaven do adore He is judged of men but he judgeth no man and although the Father hath committed all judgments Jo. 8. 15. to the Son yet the Son suspendeth Joh. 5. 22. his judgment until the appointed time to which he hath reserved the unjust to be punished Act. 17. 31. when he shall be revealed from heaven with his mighty Angels in flaming 2 Pet. 2. 9. fire taking vengeance on all them that know not God and obey 2 Thes 1. 7 8 9. not the Gospel of our Lord Jesus Christ And the holy Ghost is greived every day resisted despited blasphemed Eph 4. 1. 3. Act. 7. 50. Heb. 10. 29 Mat. 12. 31. Lu. 12. 10. Act. 18 6. 1 Thes 5. 19. Rev. 3. 20. Gen. 6. 3. his motions quenched his inspirations smothered his operations interrupted yet still he waits expects stands at the dore and knocks thus he doth yet but thus he will not alwaies do the spirit of the Lord will not alwaies strive with man for that he is but flesh he will withdraw and will at last give place to that heavy indignation which
〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. 117. foâ— qâ—is r. quid p. 98 l. 13. for that r. the p. 239. l. 10. for affimâ—s r. affirmes p. 249. l. 2 for lenity r. levitâ— l. 15. dele as THE ROYAL ROBE OR A TREATISE OF MEEKNESSE COL 3. 12. Put on Meeknesse THere is mention in Scripture of a first and second 1 Cor. 15. 47. Nam ut ille fuit humani generis princeps secundum carnalem Adam the first is of the earth earthly the second is the Lord from heaven These two are the two principles of mankind distinguish'd into a twofold estate of Nature and propagationem sic iste princeps secundum spiritualem regenerationem ille princeps secundum esse naturae ille secundum esse gratiae c. Est in 1 Cor. 15. 45. Pet. Mar. In 1 Cor. 15. 21. Sunt tanquam duo principia vel duae radices generis humanâ— Calv. apud Marl. in 1 Cor 15. 45. Rom. 5. 19. Videtur autem hoc loco duos homines Apostolus ab oculos ponere spiritualem animalem quorum unus ab Adamo alter vero a Christo derivatur etenim quâ—sque nostrum ut naturalitâ—r vivit ex radice Adam propagatu qua vero spiritualiter Christo insitus est Calvin apud Marl. in 1 Cor. 15. 45. Grace The first Adam is the author or principle of our natural life he being the Root of all mankind The Second is the Author of our Spiritual life he being the root of the Elect the head and Saviour of his body Eph. 5. 23. the Church Now as all men derive their nature from the first â—dam so also the Corruption that Rom. 5. 12 it hath contracted being all covered 1 Cor. 15. 22. over with it conceived in sinne and borne in iniquity filled Psa 51. 5. with deprav'd affections and evil Ephes 2. 1 2 3. concupiscence breaking fortâ— into sinfull thoughts words and actions James 1. 14 15 altogether defiled and unclean and this Corruption derived from the first Adam wherewith mans nature is tainted is called the Old man which must Col. 3. 9. be cut off with his deeds The new Man growes out of the second Adam the effect of his Merit Grace and spirit compleat in all the parts of righeousnesse and true holinesse filled with Rom. 15. 13. Col. 3. 10. all heavenly Gifts in believing this new man must be put on Here the Apostle instructs us in the two fundamentals of Christianity Mortification and Renovation and that his Exhortation may take the better and make the deeper impression he uses the Metaphor of putting on and off that it may be knowne whose we are and to whom we belong whose livery we wear and whose Colours we bear if we be Christs and belong to the second Adam we must put on the Garbe of Christianity put on as the Elect of God holy and beloved Bowels of Mercies kindnesse humblenesse of mind meekness Long-suffering Now of the Graces vertues fruits of the Spirit here mentioned I have singled out one a choise one and it is Meekness of which I am now purposed to speak and to speak of it as it is here propounded as a Garment to be put on And indeed Meeknesse is a Garment Rom. 13. 14. Gal. 3. 17. Eph. 4 24. Eph. 6. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist lib. 2. Ethic. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem ibid. meet for a Christians wear the Apostle hath suited it for us and here commends it to us to be put on Put on meekenesse It is a Metaphor wherewith the Apostle seemes to be much delighted by which he would give us to understand that vertues and vices are habits and Habits to the minde are as Apparell to the body to be put on and off And as a sorbid ragged and filthy Garment doth vilifie disgrace and dishonour the body so do vioes the soule and as a clean and comely Garment doth honour and beautifie the body so do vertues beautifie and adorne the soul And as it is unsightly and unseemely to appear in publike on an high and solemne day in a torne and filthy Garment so in the light of the Gospel and in the day of Salvation it is dishonest and uncomely to be cloathed with sin and vice St. Paul Rom. 13. 12 condemnes it as a practice unreasonable and absurd that we who are dead to sin should live any longer therein The father could tell his son Rom. 6. 2 now come to perfect years jamque haec aetas aliam vitam alios mores postulat Teren. in Andr. before the light of the Gospel the times of that ignorance God winked Acts 17. 30. at now the time of the Gospel requires another course of life let it suffice to have mispent the time past for the time to come bring forth fruits worthy of amendment of life 1 Pet. 4 3. Mat. 3. 8. Luke 3. 8. Joh. 5. 14. saith John the Baptist Sin no more saith Christ Iniquity is a disparagement to Christianity and therefore let every one that calleth upon the name of the Lord depart from Iniquity 2 Tim. 2. 19. let not him that is filthy be filthy still but let him cleanse himselfe Rev. 22. 11 from all filthinesse of the flesh and spirit perfecting holiness in the 2 Cor. 7. 1 feare of God We must strippe our selves of the Ragges of Old Adam our sins and vices by true and unfained repentance and put on the New Man which according unto God is Created in righteousnesse and true holinesse Iustification and Sanctification which are put on by faith and love wherewith Col. 3. 10. the Spouse of Christ is all glorious within is the ground work her Psal 45. 13 14. cloathing of Wrought Gold with raiment of needlework wrought about with divers colours are those several vertues and graces wherewith a Christians conversation is adorned wherewith the spouse of Christ is decked set forth in the Canticles in the Rose and Cant. 2. 1. Lillie the Beril and the Saphire rowes of Jewels chaines of Gold Borders of Cant. 1. 10 11. Gold with studs of Silver that is Bowels of Mercies kindnesse humblenesse of mind Meeknesse long suffering which the Colossians are and we in them here exhorted to put on Put on Meeknesse Meekenesse is the subject I am to speake to The use we are to make of it It must be put on First of the subject Meeknesse Meeknesse is of excellent use in our Christian Conversation we can better be without our Apparel then with out it for we can neither live Contentedly nor die Comfortably with out Meeknesse The holy Scripture highly commends it Christ Crowns it with eternal blessednesse Matth. 5. 5. and God he will guide the meek in judgement and the meeke he will Psal 25.
quis patitur a nemine relevatur Aug. Isa 63. 3. Mark 14. 50. Math. 26. 56. 2 Tim. 4. 16. if he have none to bear a part with him in his sorrows and sufferings none to pity him to help him to strengthen him to comfort him this is a heavy case It was our Saviours for he trod the wine-press alone and when he was ready to be offer'd all his Disciples forsook him and fled It was Saint Pauls case for he complains that no man stood with him but all men forsook him in his sorest trials It was Davids case I looked saith he on my right hand and beheld but there was no man that would knovv Psal 142. 4. me refuge failed me no man cared for my soul Company is a comfort Solamen miseris socios habuisse doloris Eccles 4. 9 10. Gen. 2. 18. in calamity and two are better than one but wo to him that is alone man could not be happy in Paradise vvithout a companion God savv it vvas not good that he should be alone nullius rei sine socio jucunda est possessio hovv heavy then and discomfortable must it be in deepest sorrovvs and greatest extremities to have none to pity a mans case all against him none for him Yet here let this be the Christians Motto Bear forbear for as our Saviour John 4. 32. said to his disciples I have meat to eat that ye know not of so Christians Vobiscum illic in carcere quodammodo nos sumus separari dilectionâ—m spiritus non sinit vos illic confessio me affectio includit Cyp. Eph. 16. though they seem alone in their sufferings have Comforts and companions the World knows not of You shall leave me alone saith Christ to his Disciples yet am I not alone because the Father is with me so may the afflicted Christian he is not alone God is with him Christ is with him and he is Emanuel God with us When dearest friends nearest Relations stand afar off the Lord is at hand so David when my Father and my Mother forsake me then the Joh. 16. 32. Lord will take me up So St. Paul when no man stood with him but Psa 27. 10 all men forsook him the Lord saith he stood with me and strengthened me Christ is the Lord and he is Emanuel 2 Tim. 4. 16 17. Mat. 1. 23. Isa 7. 14. God with us If the trouble be any difficulty in matter of duty to be done he puts Da quod jubes Domine jube quod vis Aug. Mat. 11. 30. Isa 53. 4. 7 his neck under the yoak and draws with us and it becomes easie If it be any danger any crosse to be endun'd he puts his shoulder under helps to bear it and the burden becomes light Let him never murmure at his sufferings that hath God and Christ Heb. 1. 14 Dan. 10. 19. Ps 34. 7. Rev. 12. 7. to bear a part with him that hath the blessed Angels assisting supporting sustaining and as blessed Guardians preserving him from all evil and bearing him in their armes that he Psal 91. 11 12. dash not his foot against a stone the Angel of the Lord encampeth round about them that fear him and delivereth Psal 34. 7. them Besides being in the Body every Quod est in corpore nostro anima id est spiritus sanctus in corpore Christi qui si ecclesia Aug. Serm. 186. de temp Oculus solus videt in corpore sed nunquid soli sibi oculus videt manui videt pedi videt caeteris membris videt Aug. Tract 32. in Johannem Si enim tauri cum taurum mortuum invenerunt plorant mugiunt quasi qui busdam debitis humanitatis obsequijs fraterna funera prosequuntur quid debet homo homini quem ratio docet trahit affectio sicut ergo sanctis animabus imitationem sic mnius sanctis compassionem debemus c. Bern. Serm. de triplici gen bonorum pag. 382. col 2. F. part partakes of the priviledge of the whole and the members should have the same care one of another as whether one member suffer all the members suffer with it for we are called and commanded to bear one anothers burdens there is in the body a Sympathy because there is a neer Conjunction of members in one body and of the body with one head nor can the distance of place dissolve or break off that Union which the members have in the body or the body with the head for although the head be in Heaven and the body upon Earth although one member be in England and another in India yet the whole body being moved If we should suppose a body to be as high as the Heavens that the head thereof should be where Christ our head is and the feet where we his members are no sooner could that head think of moving one of the toes but instantly the thing would be done without any impediment given by that huge distance of the one from the other and why because the same soul that is in the head as in the fountain of sence and motion is present likevvise in the lowest member of the body Usher Archiep. Armach in Serm. coram Dom. Com. apud West Feb. 18. 16. 20. in 1 Cor. 10. 17. by the influence of our In toto universali quicquid totius est etiam partis est Log. Max. Ecce spinam calcat pes quid tam longe ab oculis quam pes longe est loco proximè est charitatis affectu Lingua dicit quid me calcas non ipsa calcata est calcas me charitas dicit Aug. Tract in 1. Jo. magnum profecto habituri sunt testimonium quos in coelo pater susceperit tanquam filios haeredes filius asciverit tanquam fratres cohaeredes spiritus sanctus adhaerentes Deo unum spiritum faciat esse cum eo Est enim spiritus ipse indissolubile vinculum trinitatis per quem sicut pater filius unum sunt sic nos unum sumus in ipsis Bern. mort Pasch ser 1. de tribus testimoniis in coelo in terra pag. 189. Col. 1. in fine D. E. totius orbis comunione firmamur Aug. de unit Ec. c. 2. head animated and acted by one and the same spirit whereby it came to pass that the chiefest and noblest part is sensible of the hurt and smart of the meanest and feeblest part He then that is in the body cannot complain he is alone seeing God himself and the Son of God and the spirit of God and the Angels of God and the Churches of God all the Servants of God stand by him and so he hath many eyes to see for him many hands to work for him many tongues to intercede for him all bearing a part with him enough to quiet him to silence his complaints and to let him know he suffers not alone But in another case
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