17. 6. Exod 16. 4. 13 14. Psal 46. per tótum Mat. 4. 4. Gen. 22. 14. Micah 7. 8 9 10 11 Haggai 2. 19. can be wanting If means be little he can blesse it and make it a sufficiency If there be no means he can create it and cause a plenty And in greatest Exigencies God can so supply that he can make the estate of his Children as Comfortable as if they had all good things at hand God will be seen in the Mount mans extremity is Gods opportunity there 's no man can be brought to that desperate state whom he cannot easily and speedily Recover Hagga 2. 19. Psal 23. 4. 1 Sam. 30. 6. Act. 12. 6. Acts 26. 25. Dan. 6. 22. Dan. 3. 25. 27. 2 Cor. 1. 5. Ps 94. 19. If God be with him David will fear none evil though he walk in the midst of the valley of the shadow of death and his own people talk of stoning him Peter can sleep securely and Paul sing sweetly in the Prison if God be with them Daniel in the Lyons den and the three Children in the fiery Furnace are safe through the presence of God He proportions his Consolations to their afflictions let Isa 50. 10. not then their hearts faint nor their faith faile but when they sit in darknesse and see no light let them trust in the Name of the Lord and stay Jer. 2. 13. Jer. 17. 13. Psal 36. 9. Prov. 9. 17. Revel 22. 17. themselves upon their God let them not flye to broken Cisterns seeing they have the fountain at hand and let them not long for stoln waters when they may drink their fill at the spring or well of Life Wherefore stands God by them but to fill them with his Grace to support them in times of danger and difficulty then hope holdeth up the heart and faith assures their hope that ease and rest Isa 57. 2. and peace and deliverance will come and who ever trusted in God and was Psal 22. 4. 5. disappointed the consideration here of made David to check the disquietnesse of his own heart and to put it Psal 42 5. 11. upon Record as one of his experimented Observations that in all his time he never saw the Righteous forsaken Psalm 37. 25. Indeed they may find much trouble feel much sadness be brought to Assligeris quidem aliquandiu sed si ad eum redieris te ita prosperabit ut vehementâ—r gaudeas prae gaudio inrisum solvaris Mercerus in Job cap. 8. a very low ebb but God will bring them up again * Isa 60. 14 15 16 c. Deut. 32. 36. 2 Pet. 2. 9. Ps 51. 8. 12. Psal 126. 5 6 Mark 2. 5. Isa 61. 3 49. 19. Psal 30. 5. Isa 55 12. Isa 61. 2. Mat. 5. 4. Joh. 14. 16. or if he do not hec hath supplies and supports for them Men see their sorrows and sufferings Habeâ—t intus qâ—o gaudeat Aug. in Ps 30. Boni latent quia â—onum ipsorum in occâ—lto eâ—â— tam merita â—oâ—um sâ—nâ— in abscondito constituta qâ—mâ—â—aeâ—iâ— Aug. sâ—nt 201. Judgâ—s 14. 8. 1 Cor. 7. 30 Prov. 14. 10. Joh. 16. â—0 Luk. 1. 47. Gal. 6. 24. Mat. 5. 12. Psalm 86. 4. 1. Cor. 2. 9 Joh. 16 22. Isa 31. 1â— but their Comforts and joyes men see not which are such as the world knows not of such as the world cannot deprive them of God hath a hottle for their teares Psal 56. 8. Psal 69. 9. Ro. 15. 3. Judges 10. 16 Psal 41. 3. Deut. 33. 27. Psal 37. 17. 24. Psal 57. 2. 1 Sam. 25. 29. in all their afflictions he is afflicted he is about their bed he putteth under his everlasting Armes and upholdeth them with his hand from sinking their bodies may lye in pain but their souls shall live at ease and however it fare with them in their outward estate their Soul shall be bound up in the bundle of life with the Lord their God Nay he will so strengthen them with his Grace arm them with patience endue them with Wisdome protect them with his power and cheer them with his Spirit that neither paines of death nor powers of hell shall be able to prevaile against them For when the World and the Devil discover their greatest malice he reveales his greatest mercies the comforts of his love the joy of his presence the light of his countenance the blessing of his assistance found and felt in the forgivenesse of sins in the testimony of Conscience in the supplyes of his Spirit and assurance of Salvation are sufficient to convince all accusations of Men or Devils to silence all murmurings and impatience of our own hearts to heal all distempers of mind and to establish and settle the Soul in quietnesse and meekness For the continuance of sorrow To suffer much and to suffer long is a strong temptation too strong for flesh to sustain for one to live many Psal 90. 10. Gen. 49. 7. Job 5. 7. Job 9. 25. Ita sit miseris mors sine mors finis sine fine defectus sine defectu quia mors vivit finis semper incipit deficere defectus nâ—scit Greg. Moral lib. 9. cap. 47. Psal 88. 5 14. Psal 40. 12. Psal 8. 15. Psal 77. 8 9. Isa 33. 14. daies and not see one good day to begin ones life in sorrow and to see no end of it is a sad condition who can bear it and not be distracted it was Davids case and who of us shall dwell with everlasting burnings saith the Prophet Isaiah Yet here 's the comfort when God lengthens the day of Affliction he enlarges his consolation and he will John 2. 5. Psal 94. 13 14. Psal 27. 1â— Psal 37. 28. Isa 41. 17. Heb. 13. 5. Psal 55. 22. Psal 40. 1 2. Psal 50. 15. Nemo potest valde dolere diu never suffer his faithfulness to faile or his Grace to forsake those who in their sufferings seek unto him and this is one comfort in greatest tryals that if the affliction lye very heavy it cannot last very long The Winter dayes they are the sharpest but they are the shortest dayes the day of Calamity begins sadly Alass for that day is great none hath been like it it is the day of Jacâ—bs trouble Jer. 30. 7. but abbreviatum est tempus God in Righteousnesse will cut it short for Rom. 9. 28 Psal 125. 3. the rod of the Wicked shall not rest upon the lot of the Righteous God doth limit the times of their sufferings they shall be but for a little Psal 39. ult while a little little while In a little wrath I hid my face from them for a Isa 54 8. small moment have I forsaken thee for God is faithfull and will not suffer Pro brevibus lachrymis gaudia longa metâ—nt Paulinus Nolan in Poâ—m 1 Cor. 10. 13. 1 Pet. 5. 10. his Children to be tempted above their
the noblest death that can be to die accompanied with vertue Gracious and good men what have they not said What have they not done What have they not suffered to vindicate truth and for the maintenance of true Religion and vertue It is a signe of a poor spirit and argues a degenerate mind to grow out of love with a discountenanced truth and to cleave to some foul error that is in request Yet in pleading for truth a decorum must be kept an awful reverence and dutiful obedience to Superiours whether in nature or place for God who highly commends zeale for his Truth strictly commands obedience to higher Powers a reverential distance must be observ'd that God be not evil spoken of Zeal must be ever accompanied with discretion respect must be had to time and place and persons and the whole businesse must be carried on with meeknesse and modesty if we cannot have truth but we must contend for it it is best contending with the sword of the Spirit which is the Word of God whetted with prayers and teares If God and Man stand in competition the Resolution is a rul'd case we ought to obey God rather than man Rather in respect of Acts 5. 26. the danger that attends the disobeying of either for it is a fearful thing to fall into the hands of the living Heb. 10. 31 God Men can destroy the body and after that have no more that they can do God can cast both Mar. 10. 2 body and soul into hell fire The fear of losse or hope of gain must not so benum the senses or corrupt our reason as to admit a great evil for a little good When we see men bold and busie for error even to impudence it is a shame to be lazie easie and so addicted to the enjoyments of ourward peace that no care be had what encroachments are made on truth the truest peace and safety is that which is grounded on verity which the world can neither give nor take away Their safety and their quiet men do prefer and justly yet on these men set too high a price when for them they can swallow down any error change their profession be of any religion betray the truth and never look towards them who loved the truth above their lives Men then are bruitish when they seek only to live whose degenerate thoughts are all for the present supply of back and belly surely of such there can be no safety to the soul no quiet in the conscience when as to avoid the censures of men they fall into the heavie Judgment of God The Meek man then must have a care he suffer not a vice to steale upon his good nature for Remisnesse by no meanes may passe for Meeknesse And he that is meeke indeed had need to be very heedful his case being much like that of Ezechiel to be Ezek. 2. 6. Bern. in tractatu de passione Domini cap. 19. de Radico Lilii pag. 1194. C. with briers and thornes and to dwell among Scorpions the meek man Bernard fitly resembles to the Church in the Canticles which is as the Lillie among thornes Now the Lillie is a fair and flourishing plant smooth gentle tractable easie to be handled but the sons of Belial are all of them as thorns because they cannot be taken with hands but the man that shall touch them must be fenced with iron and the staffe of a spear The meek man thus beset like the Lillie growing among thornes with the sons of Belial enemies to peace that at every blast threaten to wound and teare him must be vigilant for the preservation of himself To this purpose S. Paul studious of the safety of the Christians who liv'd amidst their enemies that were incens'd against them well adviseth Rom. 12. 19. Dearly beloved avenge not your selves but rather give place Rom. 12. 19. unto wrath for by this means enemies are either vanquished or appeased for the meek commending himself and his matters unto God by patience and forbearance maketh God for him who beholdeth mischief and spight to requite it with his own hand and therefore saith the Psalmist the poor committeth himself unto Psal 10. 14. God who is the helper of the fatherlesse When they curse God will blesse for he shall stand at the right Psal 109. 28. 31. hand of the poor to save his soul from unrighteous Judges yea he will break the power of the ungodly and malicious bring the counsel of Psa 10. 15. the Heathen to nought and make the devices of the people of none effect Thus God undertakes for Psa 33. 10. the meek and under his protection they rest secure for none can hurt whom God will help but God is the helper of the meek and therefore put on Meekness in Munimentum Ibi requiem invenit mansuetus simplex ubi dolosus opprimitur vel elatus Bern. super Cant. Serm. 62. pag. 752. K. as a sure defence Thirdly In Ornamentum a third use of Apparel is to beautifie and adorn the body So meekness is the goodliest ornament of the soul and is that which renders a man amiable and lovely in his whole life For modesty in the countenance gentleness of carraige affability of speech calmness of spirit quietness of mind are lov'd and commended in all No platting of hair wearing of Gold or putting on of apparel is an ornament comparable to that of a meek and quiet spirit this hath in it a power and sweetness strangely attractive and commands all hearts and eyes in the Judgment of Saint Peter Meekness 1 Pet. 3. 3 4. is an excellent grace which in the heart is tendernesse in the disposition softnesse in the affections temper in the mind calmnesse in the carraige sweetness Doctor Featley in Clavi Mystica Serm. 3. in Matth. 12. 19. pag. 35. The excellence of Meeknesse is rarely set forth by Tertullian in his book of Patience in these words It strengthens faith governs peace helps love trains up humility waits for repentance seals up confession rules the flesh preserves the spirit bridles the tongue contains the hand suppresses temptations puts away scandals consummates Martyrdom comforts the Fidem munit pacem gubernat dilectionem adjuvat humilitatem instruit poenetentiam expectat exomologesin adsignat carnem regit spiritum servat linguam fraenat manum continet tentationes inculcat scandala pellit Martyria consummat pauperem consolatur divitem temperat infirmum non extendit valentem non consumit fidelem delectat gentilem invitat servum Domino Dominum Deo commendat faeminam exornat virum approbat amatur in puero laudatur in juvene suspicitur in sene in omni sexu in omni aetate formosa est Age jam si effigiem habitumque ejus comprehendamus poor guides the rich prolongs not sickness nor destroyes health refreshes him that believes invites him that believes not commends the servant to his Master the Master to God
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
quisque paetit ur non in bonis quibus fruitur opus est patientia Aug. in Joh. 12. 4. vide Tert. de paenit cap. 10. ad explorandum deplorandum imâ—lorandum Alsted System Theol. Aug. in Ps 49. idem lib. 2. confess opus enim est ad sui notitiam experimento c. Sen. lib. de Pro. Deus utique qui quem corripit diligit quando corripit ad hoc corripit ut emendet Cyp. lib. 4. ep 4. suffered To wean them from the love of this world to make them fit for mercies to make his mercies more choice and dear unto them to soften melt their hearts to purge out their corruptions to kindle their zeal to inflame their devotion to strengthen their faith to excise their hope to beget in them charity and compassion towards others to make tryal of their patience to break the pride of their spirits that they may search and try their waies to teach them to deny themselves and cast off their carnal confidence to amend whatsoever he finds Deus corruptelam nostram non patitur longius procedere sed plagis ac verberibus â—mendat Lact. div Inst. lib. 3. c. 27 Aug. in Ps 21. in Psa 60. â—n sâ—â—m ad Lippium Salvian de provid Dei Greg. lib. 11. moral Quos amat emendat sceleâ—ique imponâ—t habenas Bapt. Man de fortunâ— Genzagae Cavendum est vulnus quod cum dolore curatur Adversa corporis remedia sunt animae I sidorus de summo bono lib. 3. Ad virtutes spectat tribulationâ—s foâ—titer sustinere Bern. super Cant. serm 85. In Deo certa est siducia quando pro bono opere adversitas additur in hoc mundo recipitur ut pulchrior merces in râ—tributione oeterna servetur Greg. in Râ—gistro vide etiam Greg. mor. lib. 26. cap. 18. amiss making them more wary of their steps and to have their conversation in the world more humble and void of offence with a greater hatred and detestation of sin and with a more fervent desire and care to serve and please God yea God orders their afflictions for the exercise of the graces he hath bestow'd upon them in this life and for the further encrease of the glory he hath prepared for them in the life to come Men therefore being once perswaded of this that all afflictions are from God of his sending and of his ordering they should take up the resolution of old Ely It is the Lord let him do what seemeth him good for 1 Sam. 3. 18. whatsoever seemeth good to him is good indeed howsoever it seem to us Thus God chasteneth us for our profit saith the Author to the Hebrews Heb. 12. 10. therfore we should accept of his corrections not with meekness only but with thankfulness So David thanks God for his troubles as for a special favour It is good for me that I have been in trouble and Psal 119. 71. Psa 94. 12 pronounces such for blessed Blessed are they whom thou chastenest For Gods love is the ground of all blessedness and that may consist with affliction insomuch that God loveth not whom he afflicteth not So that afflictions Heb. 12. 6. Rev. 3. 19. Pro. 3. 11 12. Heb. 12. 7. Job 5. 17. Jam. 1. 12. are tokens of Gods love markes of Adoption testimonies of eternal happiness and therefore we should prepare our selves patiently to endure them by putting on meekness But there are some cases especially wherein men are apt to murmure as first when their troubles are extream very great and many and hard to be endur'd Secondly When they are tedious and of long continuance when a man can see no end of his troubles find no way to get out of them Or Thirdly when they are alone suffering what no man else when no man besides themselves doth suffer Here are hard cases put yet such as the best Saints of God have undergone This was Davids cause read the 38 and the 88 Psalm and see into what a sad and forlorn condition David was brought what heavy complaints and grieveous lamentation doth he make that the Arrows of Psal 38. 2. God did stick fast in him that his hand pressed him sore that their was 3. no soundness in his flesh that he was bowed down greatly and went 6. mourning all the day long that 11. Psal 88. 3. there was none to comfort him lovers friends neighbours acquaintance stood a far off that his soul was full of troubles that his life drew nigh unto the grave that the wrath of God lay heavy upon him 7. that he afflicted him with all his waves This was Jobs case for he acknowledgeth he wanteth words to Job 6. 4. express his grief for saith he the Arrows of the Almighty are within me the poyson whereof drinketh up my spirit the terrors of God set themselves in array against me That Moneths of vanity and wearisome nights were appointed to him That he could Job 7. 3. not rest day nor night But was full of tossings too and fro so disquieted 4. he was that he cursed the day of his nativity and wishes that he had been as an untimely birth or Job 3. 4. 5. 6. 7. 8. 9. 10 as infants vvhich never see the light Job 3. 16. yea his distemper grevv to that heighth that he breaks forth and cries out O that it vvould please God Job 6. 9. O utinam è nostro secedere corpore possim to destroy me that he vvould let loose his hand and cut me off Thus Jobs sufferings vvere great vvhich vvere the cause of much disquiet to that good-man his life vvas full of Job 14. 1. Job 1 Job 2. 7. Job 7. 11. 14 15. misery he suffered losse in his Estate fear in his children pain in his body horror in his soul discouragement from his friends Now to settle the mind Job 16. 2. quiet it in the midst of these troubles vvhen at any time they come thick and threefold It must be considered that God is with his children in their greatest afflictions and his presence sweetens Isa 42. 2. 3. every condition for where he is he is not as an idle spectator of their miseries but there is with him help Isa 50. 9. and comfort and light and life Where he is no evil can be feared no greater good desired he raises Psal 23. 4. Psalm 73. 25. Isa 40. 1 2 Psal 84. 11 the spirit comforts the heart he is a Sun ro give light unto them and a Shield to defend them when one is brought to that extremity that not an Angel nor any creature can help when friends and means and flâ—sh and heart and life and all do fail he stands by and is the strength Psalm 73. 26. of the heart and our portion for ever where God is there no true comfort Psal 23. 1. Psalm 37. 16. Pro. 15. 17 17. 1. 1 Kin. 17. 14. Exod.
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
being greatly humbled for their sins by prayer and true repentance they obtained pardon they could plead nothing Hab. 2. 5. Psa 5. 15. 1 Tim. 6. 7 8. Nam ideo fines transilimus quia ad mille vitas quas falsa imagine concipimus solicitudâ— nostra se extendit unusquisque votis immensa latifundia non secus absorbet quam si alvum haberet dimidii mundi â—capacem Calv. in 1 Tim. 5. 7. but mercy and this may any one plead as well as they and therefore never murmure at God or repine at thine own condition but be contented and thankfull and put on meekness Repent and be converted and a time of refreshing will come But nature is a great enemy to this excellent grace for the nature of some is peevish and tachie and content in no condition never well either full or fasting as we use to say Some when they have what they can desire yet enlarge their desires as hell and grudge if they be not satisfied they murmure under plenty and whereas necessaries should suffice they are not content with superfluities It is not enough that their covetousness is answer'd with plenty but their curiosity longs after novelty and if the multiplied devices of a luxurious wanton age do not present themselves to their longing appetites if their dyet be not some choice delicacy and their apparrel of the costliest stuff and newest cut and fashion they are sick of the sullens and out of charity both with God and man such Humorists were the Israelites who murmured Quum alimenta vestiarium nominat delicias abundantem copiam excludit Calv. in 1 Tim. 5. 8. Prodiga rerum luxuries nunquam parvo contenta paratu quaesitorum terra pelagoque ciborum ambitio saâ—fames lautae gloria mensae Lucan lib. 4. de bel civil In Coccino Tyrio c. cedo acum crinibus distinguendis pulverem dentibus elimandis bisulcum aliquid ferri vel aeris unguibus repastâ—nandis si quid ficti nitoris si quid coacti ruboris in labia aut genas urgeat c. Tert. lib. de Paenit cap. 11. Psal 78. 31. Num. 11. 33. against God untill he corrected their corrupt humors by staying the wealthiest of them in the wildernesse Some again are troubled and they know not where nor know not why but discontent they are and out of all patience conplain of crosses and losses and wants of disappointments and pains when they cannot tell where the pain holds them In this case take heed there be not some Canaanite some Jebusite in the Land some secret sin in the soul Jos 23. 13. unrepented of which as a scourge in the side and a thorne in the eye will suffer a man to take no Rest Moreover some are naturally sad pensive and melancholy fall out with themselves repine against God and every man they abandon all comfort and repell all occasions of joy delighting to nourish grief and to entertain a pensive soul they eate up their own hearts and drink up their own spirits this is a dangerous I had almost said a devillish humor one hath said it Spiritus melancholicus est spiritus Diabolicus the Devil loves to fish in troubled waters and is the most discontented spirit in the World Discontent is oft desperate Sathan hath a Cord a knife c. Hang drowne stab a violent hand a virulent tongue are his Instruments to destroy man and blaspheme God they are impatient of all pain the least cross overwhelmes them and so affects them that they know not they care not what they say or do they Quarrel with God with themselves and with all men a sad condition and enemy to meekness But all this while I have not clear'd the Saints of that scandal that is taken against them for their distempered behaviour in their afflictions Jobs uncharitable friends Job 11 2. 8. 2. Job 15. 2 3. Job 35. 16 Act. 14. 15 Jam. 5. 17 in effect tell him to his face that he rav'd and talk'd idlely That the Saints have transgress'd in their fits cannot be deni'd they were men of like passions with us and in their passions sometimes mutin'd against God and in the weakness of their spirits did shrink under the cross Jacob for the loss of a Son will go down into the grave sorrowing Gen. 37. 35. Psal 106. 33. Jonah 4. 1 1 Kin. 19. 4. Job 10. 20 Job 13. 25 26 27. 1 Cor. 3 1 3 4. Moses speaks unadvisedly with his lips Jonas frets and is angry Elias is weary of his life and Job expostulates and reasons with God and thinks him too severe and in this they were carnal as St. Paul speaks walkt as men by sense and not by faith but reason corrects sense and faith rectifies reason and when they come to their right reason they acknowledge with David it was their infirmity Ps 77. 10. It is sure the Saints of God have a body of flesh as well as a spiritual soul their flesh is sensible and their souls affectionate and as the one is sensible of the pain so the other is moved with it indeed to be more affected than there is cause is sinfull and it is sinfull not to be affected where cause is given And if the Saints have been much affected under the Cross they are therein not to be excus'd only but justified if from a just ground for sin committed and God offended To â—ob 7 21. Jona 3. 8. 10. Joel 2. 12. 17. Isa 9. 13. Jer. 2 30. Jer. 5. 3. Jer. 6. 26. 2 Cor. 7. 11. Let Tert. speak the discipline of Primitive Christians Nos verâ— jejuniis aridi et omni continentia expressi ab omni vitae fruge dilati in sacco cinere volutantes invidia Caelum tâ—nâ—imus c. Tert. Apol advers gent. cap. 40. in fine p. 71. Psa 51. 17 1 Pet. 5. 6. Gal. 5. 24. Col. 3. 5. Rom. 8. 13 1 Cor. 9. 27. Ne frena anâ—mo permâ—â—te calenâ—i Stat. 8. Theb. imperat hunc fâ—enis hunc tu compesce catena Hor. ep lib. â— ep 2. Ponâ— irae frena modumque Horat. Saâ—â—r 8. Heb. 13. 33 1 Cor. 4. â— apprehend God offended and angry and angry he will not be but for sin and for this we find the Saints to have been both strangely and strongly affected read the Psalms of David the Lamentations of Hieremy and see what impression the effects of Gods anger did make upon their affections and this God not only approv'd but commanded and blames them when they were not as was meet affected at his smiting them He layes a Charge on them to rend their hearts to afflict their souls to put on sack-cloth to sit in ashes to sigh and cry to weep and mourn and to make other deep expressions of troubled affections even to indignation and revenge two main parts of Repentance as Saint Paul sets it forth for God will have them break their spirits humble their
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