and fâ—ll of courtesie the Ministers of the Gospel are to be followers of Christ and he was a Lamb for meeknesse for were a Minister never so well gifted and had the tongue of men and Angels if he have not meeknesse and charity all is nothing and therefore 1 Cor. 13. 1 Saint Pauls advice is let all things be 1 Cor. 16 14. done in love and his practice was the same for them with whom he had to deal the people under his charge how gently did he handle them how kindly did he entreat 2 Cor. 10. 2 2 Cor. 2. 8 2 Cor. 6. 1. them request them praying them exhorting them with all earnestness 2 Cor. 10. 1 beseeching them and so often as he speaks unto them it is in all tenderdernesse as a father to his children 2 Cor. 6. 13 in all things so behaving himself that his care towards them in the 2 Cor. 7. 12 sight of God might appear When a point of doctrine is to be delivered he will have that done with a kind affection follow the truth in love when sin is to be reproved Eph. 4. 15. that must be done in tender compassion I have often told you and now tell Phil. 3. 18. you weeping When any abuse is to be reformed he will have it done with a gentle moderation If any man be overtaken with a fault ye which are spiritual restore such an one with the spirit of meeknesse And we were gentle amongst Gal. 6. 1. you saith the Apostle even as a nurse cherisheth her children for a nurse to quiet her infant cum dabit 1 Thes 2. 7 verbera ostendit ubera shews the breasts when she shakes the rod. Saint Paul to the Corinthians the first Ep. 1 Cor. 4. ult the fourth Chapter at the last verse Shall I come unto you saith he with the rod or in love and in the Spirit of meeknesse for the good Ministâ—r like Davids shepheard hath a rod as well as a staffe A rod of correction Psal 23. as well as a staff of consolation A staffe to uphold the weak a rod to beat down the wicked For the Minister if occasion be may and ought to use sharpnesse according to the power which the Lord hath given to edification and not to destruction 2 Cor. 13. 10. When Christ was transfigured on the mount there appeared with him Moses and Elias Moses the giver of the Law the meekest man alive Elias a revealer of the Gospel a man full of zeal and fervencie The severity of the Law required a gracious dispencer and therefore it was given in the hand of a Mediator but the Grace of the Gospel requires a zealous Minister The Word of God is a precious treasure but the Ministers of this Word are but earthen vessels men of like infirmities and passions with your selves as Saint Paul said we have this treasure in earthen vessels and as the liquor relishes of the vessel so amidst the divine graces of the holy Spirit aliquid humani intervenit there is some relish of humane passions and affections hence we see some of Gods ablest servants his best Ministers sometimes too passionate and hasty and sometimes too remisse and slow and therefore as the slow are to be excited and quickened so are the hastie to qualifie their natural sharpnesse with gentlenesse and moderation Peter was a mild man filius Jonae the sonne of a Dove and therefore had James and John joyn'd with him who were Boanerges sonnes of thunder Paul on the other side was of a taâ—t and sharp nature and had for his companion Barnabas a son of consolation The Minister of the Word hath a word of terror for the obstinate and stubborne a word of comfort for such as are poor and penitent to the one he comes like Elias in a whirlwind Natura con tumax est humanus animus incontrarium atque arduum intens scquitur que facilius quam ducitur Sen. de Clem. lib. 1. c. 2. 4 2 Pet. 3. 9. 1 Tim. 24. â— Ez. 33. 11. Ez. 18. 23. Joel 2. 13. Mat. 5. 48. 1 Pet. 5. 10. to beat him down to the other he comes like Noahs Dove with the Olive branch of peace in his mouth to raise him up to the one he is the savour of death unto death to the other of life unto life Yet what ever their condition be the Ministar of the Gospel is to preach Repentance and to offer Grace to all that will accept it and this is to be done with all gentlenesse for the will of man is naturally stubborne and therefore sweetly to encline it and gently to move it is the best means effectually to perswade it which otherwise will become invincible by any terrors or threats of death or judgment there is no more ready way to snatch a man out of the hand of sin and to make him willing to run the way of Gods Commandments then to preach the Word in meeknesse for is not God the Father the Father of mercie not willing that any should perish but that all should come to repentance who will have all men to be saved and to come unto the knowledge of the truth He desires not the death of a sinner but is gracious and merciful slow to anger and of great kindnesse forgiving sinnes and iniquities and are we not called to the imitation of our heavenly Father to be like him in this particular in patience and meeknesse and tendernesse of compassion God the Sonne is the God of all grace the very character of meeknesse who would not break the bruised reed nor quench the Mat. 12. 20 smoaking flax Who came not to destroy mens lives but to save them Not Luk. 9. 56. to beat down but to build up the broken-hearted when he comes it is like Isa 61. 1. dew upon a fleece of wooll or like rain Psa 72 6. upon the mown grass And the same mind Saint Paul would have in us all Phil. 2. 5. that was in him God the holy Ghost he is the Comforter the God of all consolation that breaths inward comfort into the soul whose working is very secret and insensible but with great efficacy powerful sweet and unspeakable The God of love and unity he is and delights to be where men live in peace and amity appeared to Christ in the shape of a Dove and Mat. 3. worketh in all that are Christs the properties of a Dove meekness gentleness simplicity and innocency and if there were no more this is sufficient the united examples of the three persons Father Son and holy Ghost to work us to this gracious practice of meekness in our callings and Saint Paul sheweth that the servant of the Lord must be no striker but gentle towards all men apt to teach suffering the evill men patiently Instructing them with meekness that are contrary minded if God at any time will give them repentance that they may
est viriditas in radice Aug. in Joh. 9. Habitus non amittitur actus intermittitur gradus remittitur Vide Aug. in lib. de correp gra so soon fall out with their sins though they have grievously offended but he fals in with them and becomes graciously reconciled And as a compassionate and an indulgent Father forsakes not his Child when he is sick so neither will God leave his Children when they have sinned He may take distast they may be dejected but being his his grace and their faith shall never fail For although the exercise and former comforts of grace may be lessened Ps 42. 5. 11 Ps 38. 6. Mat. 13 4 5 6 7. Rev. 2 4. Ps 51. 12. 2 Tim. 2. 19. Rom. 11. 5. 1 Jo. 3. 9. Heb. 6. 10. Psa 55. 22 2 Tim. 2. 13. Psa 34. 8. Joh. 6. 47. Mal. 3. 6. Ps 10. 2 27. Heb. 13. 8. Isa 59. 1. 2 Tim. 2. 12. Jo. 10. 28 29. Joh 13. 1. 1 Pet. 1. 4 5. Psa 89. 35. Luk. 22 32. Eph 4. 3. For God who is rich in mercy according to unchaâ—geable purpose of election doth not wholly take away his holy spirit from his no not in their grievous slips nor suffers them to wander so far as to fall away from the grace of adoption state of justification or to comit the sin unto death or against the holy Ghost or to be altogether forsaken of him Judicium Sâ—n. Dodr. de 5. Art Controv. in Eccl. Belg. c. 5. de persev Sect. 6. the good motions of the spirit suppressed the wonted fervour of it abated and the sensible operation of it interrupted yet still it is there when it is not felt they have it though they know not of it For it cannot be God should forget though man may be forgetful God cannot deny himself nor will he deny his favour to them that come unto him for it what God hath been he is still and can do as much as he hath done He will not leave the claim where he hath taken possession reject what he hath receiv'd nor disclaim what he hath once own'd He will not suffer his truth to fail nor his spirit to forsake the heart into which it hath been once admitted When doubts are raised concerning things promised let them call to mind what they have known performed and let this assure them of receiving more It were extream weakness for men to forsake their own 2 Pet. 3. 17 stedfastness and overwhelmed with the waves of temptation and corruption to leave their hold of that vvhich can only keep them from sinking Let the temptations of Sathan be never so strong the corruption of their ovvn hearts never so great their sins never so many yet the mercies of God and the merits of Christ applied to the contrite spirit the humbled soul the believing heart by the soveraign and healing hand of divine Grace doth over-povvre all that can be opposed vvhose operations cannot either by Satans subtlety or mans frailty be frustrated or hindred for so long as there is power in God to make him able and goodness in God vvhich vvill make him willing to help and ease the afflicted for vvho is a God like unto him forgiving iniquity transgression and sin fall they may utterly fall away they cannot for the Mic. 7 18. Lord upholds them vvith his hand Psa 37. 24 though some be of tender hearts apt to entertain troublesome fears and to have a hard opinion of themselves yet let them not Judge amiss of God vvho hath mercy laid up for all that vvill seek it God saith not to the humbled sinner as Christ said to the Jews you shall dye in your sins but as he said to the sisters of Lazarus of Lazarus sicknesse this sickness Joh. 8. 21. this sin is not unto death Sin is the sickness of the soul the Soul may Joh. 11. 4. be far spent vvith sin as the body vvith sickness but though the humors be Isa 66. 2. Isa 61. 1. Isa 35. 3. 4. 5. 6. Is 61. 2. 3. Ro. 8. 26. Jo. 4. 3. 4. Mat. 12. 20. Isa 37. 15 Joh. 14. 18 Isa 42. 3. Isa 55. 12 Mat. 9. 2. Col. 2. 13. Isa 53. 1. Isa 65. 18 Chrysost in Gen. Hom. 19. Ps 51. 12. Ps 22. 14 15 17 24. 1 Tim. 4. 10 1 Tim. 2. 4. Jo. 11. 25. Act. 3. 19. Joel 2. 12 2 Pet. 3. 9 Isa 55. 7 Lâ—â— 24. 49 Ez. 33. 11 Isa 1. 18. Isa 43. 25 Jer. 3. 1 2 13 22. 1 Tim. 2. 4. Ps 103. 10 11 12. Kin. â— 15 c. Rom. 5. 15 16 17 c. Vehâ—mâ—nter supra omnem modum exuperat gratia Dei delictorum magnitudinem copiam gravitatem Laur. Alex. pag. 95. corrupted and the bloud distempered yet if nature be not quite exhausted and the spirits of life extinguished the skilfull Physitian hath hope to cure the body In like manner the soul Physitian will bind up the broken heart quiet the troubled spirit cherish the seeds of grace forgive the sins of the soul and restore to a sinner the joy of his salvation If they have faith to believe the promises of God and repentance to bewaile their sins God hath mercy to heal their souls the medicine and means of recovery is neither weak nor wanting to him that can apply it If Saâ—an put a conceit into the head of the sinner that God will not be entreated let it not get the consent of the heart To sin is dangerous but to cast away all hope of forgiveness is desperate and therefore give not way to your own corruptions and Satans 1 Cor. 15. 56 Ro. 6. 23. Ez. 18. 20. Lu. 13. 3. Ja. 1. 15. Eph. 5. 6. Ps 31. 22. Job 33. 10 Omne peccatum grave est Greg. sup Ez. li. 2. For every sin must be accounted for Mat. 12. 36 temptations if you be weak yet in any case be not wilfull and take heed that a sin of infirmity become not a fall of Apostacy It is the Apostles advice cast not away your confidence but keep your hold still which Job would not forgoe though God kill'd him It is an evil heart and unfaithfull that thinks of departing from the living God Christians in their conflicts must not do as * Plut. in vitae Demosthenis Merito perit aegrotus qui mâ—dicum non vòcat sed ultro qui venientem respuit Musculus Heb. 10. 35 Job 13. 15 Heb. 3. 12 1 The. 5. 8. Dan. 9. 9. Demosthenes did in the battel cast away their shield the hope of salvation for God hath not lost the bowels of compassion if men have not lost all sence of grace There is no sin so great but is pardon'd to the penitent if man have the power to repent God hath a will to forgive his hand is never shortned but when mens hearts are hardned Think of Manasses Idolatry Davids adultery Noahs drunkenness Peters denial and Pauls blasphemy all these sinned greatly but
know the truth It 2 Tim. 2. 25. is sure our Tribe hath met with many discouragements strong oppositions what dealings they have found let Saint Luke speak Acts 13. 45. where Act. 13. 45 46. he brings in the Jews speaking against Saint Paul contradicting and blaspheming putting from them the word of God and judging themseves unworthy of everlasting life Of such the Apostle hath pass'd his sentence he that troubleth you shall bear his judgment whosoever he be VVherefore 〈…〉 10. let Ministers who suffer according to the will of God patiently wait upon the Lord and commit themselves to him in well doing meekly attending the manifestation of that mercy which God will in due time reveal Pro. 22. 23 will plead their cause spoil the soul of them that spoiled them And now you have heard Meekness is a garment meet for the Ministers wear â—astly It is a Garment for every mans wear of what condition soever he be if he be poor meekness will make him patient and content with his poverty if he be rich meekness will make him humble and thankful to God for his wealth if he be wise and learned meekness will make him sober and moderate and if he be given to be angry meekness will make him discreet and temperate if a man have offended meekness will make him penitent and if he be innocent meekness will make him peaceable and quiet If a man be reviled injur'd persecuted afflicted meekness will make him silent or speaking to pity or to pray for the slanderous and injurious And if he be praised or honored meekness will make him modest gentle not proud nor puffed up You percieve how much it concernes every man in whatsoever condition he is in to get meekness which that he may do somewhat he must labor for somewhat he must beware of Of those things he must labour for The First is humility For where humility is there will be meekness an humble heart is the proper habitation of a meek spirit He that is humble will look into himself understanding upon enquiry what a poor thing himself is will learn to deny himself and acknowledg his defects imperfections sinfulness the dangers and miseries he is liable unto will have a mean opinion of himself Will not despise or envy men Will not murmure or repine against God But will account the meanest of Gods mercies too great and too good for him and will be contented with that portion God in his providence shall deal out unto him whatsoever it be The Second thing he must labour for is love and charity for where these are there will be meekness If there be any thing said If there be any thing done that is capable of a good construction Charity will give it Where there is Peace and Unity Charity will seek to maintain them Where there are differences and distractions Charity will labour to compose them Where any thing is amiss Charity will seek to amend it for want of which Charity what woful rents and breaches have there been even amongst Brethren Witness the falling out between Paul and Barnabas Act. 15. 39 Chrysostome and Epiphanius between Hierome and Russinus Eustathius Zozom Eccl. his lib. 8. caâ— 15. Socrat. Eccl. hist lib. 6. cap. 14. Hâ—i mihi qui vos alicubâ— simul inveuire non possum forte ut nunc moveor ne â—de vobâ—â— ea scribendo spargat is quae quandoâ—â—e concordes dâ—lâ—re non poteritis Aug. Ep. 15. Zozom hist Ecc'es lio 2. cap. 18. Socrat. Eccl. hist lib. 1. cap. 24. and Eusebius And those hot contentions between the Lutherans and Calvenists the Remonstrants and Contraremonstrants How have these contentitons been heightned and aggravated which might have been happily reconciled if each side would have laid aside all prejudice and met together in charity with Meekness Thirdly Labour for a good conscience not scrupulous to take offence but tender to give offence A Conscience misinformed is a blind guide such like the Ponticks in the Moon light will fight with Per errorem longe cadentes uâ—bras suas quasi hostium corpora petebant Luc. â—â—o de Bel. Pontico Isa 5. 20. their own shadowes troublesome they are and unsatisfied and will be contented with no Religion except such as is after the module they have set up in their addle-heads With some all unlawful both opinions and practises shall go for Conscience Affection and the stiffness and unflexibleness of their own wils conjectures and opinions how are men carried away with and Conscience must bear out all Men who never made Conscience of any thing yet if it come to be questioned wherein they are concern'd or interested they will evade a duty so far as the pretence of Conscience will serve their turn Now let any man judg what effects the granting liberty of conscience is likely to produce Isa 5. 20. Rashness shall go for resolution faction for zeal good for evil evil for good and grossest absurdities shall be palliated under Conscience To instance in some particulars the conscience of truth take truth for religion Then the truth of religion there is nothing more to be laid to Conscience Yet that may not pass for truth of Religion which some men will take up and stand upon if it be fundamenâ—â—â— admit not the variation of a letter â—â— hold fast to it recede not from it contend earnestly for it But if it be otherwise a circumstantial truth only of little moment some logomachia some trifle Modicis ac valdè minut is causis inter vos contenditis Eus de vita Constan lib. 2. in Ep. Const ad Alex. Arium Num aequum sit ut propter modicas quasdam ac vanas verborum inter nos contentationes frater fratri c. ibid. Tam â—xilibus nullo modo necessariis dâ— causis intâ—r nos dim câ—mus ibid. aliqua de re lepicula Rom. 1. 18. of small concernment lay not this to conscience better an unnecessary truth be lost than the unity of the Church detain not the truth of God in unrighteousness Repute not that zeal which is passion in matters of lesser moment it is Christian prudence to prefer peace and far better it is for the glory of God and edification of the Church to be quiet than contend A man to act according to conscience at all times is not warrantable for truth though it must never be deni'd is not alwaies to be declar'd Besides God is above conscience and God hath set us Rules to act by and if we leave Gods Rule to follow our own humour this some will call conscience but such an one as must first be mortified then Reform'd And what is more usual than to pretend conscience when other matters are intended Hypocrisie is a painted Sepulchre what is more usual then to paint over a rotten heart with a zealous mouth Absolons vow See Dâ— Hal. is his Mask for his Conspiracy against David and