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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
not only a free remission of all injuries that we forgive men their trespasses Mat. 6. 14. but also an entire affection to their persons to love even our enemies Mat. 5. 44. Rom. 12. 17. Luk. 6. 27 28. Rom. 12. 21. To recompence to no man evil for evil is a fair measure of meekness but to overcome evil with good is a very high degree of Meeknesse and such as well becomes Christians who are the followers of that Master who shed his blood for them that spilt it You hear what meekness is the vertue here commended now will you hear what use we are to make of it it must be put on Put on meekness Meekness is a garment or apparel for the soul and as a man is seen in his clothes and known by them so is a Christian by meekness This meekness it comes not by nature it is a grace of God a fruit of the spirit And a man may as well be said to be born with clothes on his back as with grace in his heart This and all other graces we have not only as the gift of God to us Jam. 1. 7. 1 Cor. 15. 10. Gal. 2 9. Eph. 4. 7. Rom. 12. 3. 15. but as the work of God in us It is a spiritual and heavenly garment and suited to the soul It is a wonder to see what a great deal of care there is to get apparel for the body and curiosity to fit it that it may be comly what strange attires Ornemus nosinetipsos spiritualibus ornamâ—ntis c. haec sunt vestimenta quibâ— placere â—â—erimâ—s Jesu Christo coelesti sponso Bern. lib de modo bene vivendi Serm. 9. de habitu pag. 1251. Ita me Christus benè amet pudere nos hujus nostrae detostandae luxuriae intus in corde nostro debebat quae indubitatum vanissimae mentis nostrae est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatericus in Analog Evang. Domini in Dom in 1. Trin. par 1. doct 3. for fashion and unreasonable for charge are devised and worn beyond ability But the best and seemliest garment which is meekness is not regarded This Garment the Apostle adviseth to get and not to get it only but to wear it It is a fearful thing to think of the great neglect of this Apparel But for that of the body Plus gaudeas intus in anima de sanctis virtutibus quam soris in corpore de pretiosis vestibus Bern. in lib. de modo bene vivendi Serm. 9. de habit O adolescens cum non possis pingere pulchram pinxisti diâ—â—tem Clâ—â— Alex. 3. paeda car 10. Non est sine macula Christi sponsa si amat vestem pretiosam Bern. de modo bene vivendi Serm. 9. de habitu Soror in Christo amabilis divitiae tuae sint boni mores pulchritudo tua sit benâ— vita Bern. in lib. de modo bene vivendi Serm. 9. de habitu pag. 1251. Vestes enim nostrae virtutes sunt Bern. Serm. 2. in câ—p Jejunii pag. 111. col 1. K. what a deal of time is taken up as they say between the comb and the glass What care about the back what dressing and tricking and trimming and so many trifles go to the compleating of a suit that a ship is as easily rig'd as a woman arrai'd Appelles his Prentice about to draw the face of Hellen failing in his skill painted her rich much like to those who when they fail of vertue to beautifie their lives think to be known by their fine clothes A many suites for their backs and never a grace for their hearts surely those are best clad that have their hearts clothed with vertue And therefore put on meekness Not on your tongues only in sweet and sugred words but on your hearts in a quiet and meek spirit which before God is a thing much set by Yea in the whole carriage and conversation of your lives You must ever put it on and never put it off until the soul put off the body you must sit in it lie down in it walk in it and work in it It is a garment for all times and for all places For all times in the time of wars famine sickness in the day of trouble and hour of temptation when storms and tempests break in upon us it is as a safe shelter In the time of peace health plenty in good days which no misfortune clouds in Halcion daies when the Sun of prosperity shines upon us It is as a pleasant shadow For all places at home within dores in the family it is as a precious ointment to perfume the house Abroad amongst neighbors it is as an excellent vertue to season your conversation At the Market about your business In the fields amidst your Cattel In the City at your vocation In the Assembly at your devotion on the Tribunal and in the Pulpit meekness agreeth with all places Wherefore it is the wholsome advice of a wise Father to his son My son go on in thy business with meekness so shalt thou be beloved of him that is approved Now meekness as apparel serves for divers uses 1 In Indumentum for clothing 2 In Munimentum for defence 3 In Ornamentum for comliness 4 In Monumentum for distinction First Apparel is for cloathing to Gen. 3. 7. Gen. 3. 21. Diciâ—ur vestis a velando quod corpus velat aut fegat Var. hide our nakedness and to be a comely cover for our more uncomely parts So meekness serves as a covering to hide and conceal the brutish rage of our heady passions and the filthiness of our disorder'd affections which should they be seen in their own form would appear so monstruous and mishapen that they would become odious both to God and Man For all affections and passions they are as man is conceiv'd in sin and sin which hath blemish'd our understanding and defaced our purest mind hath made much more deformed and ugly affections and passions which arise from the bruitist part of the soul Of these some are more gentle relenting and tractable and easily drawn to the obedience of reason others more furious sâ—dden and unruly hard Vide Aâ—iâ—t in Aethic Intelligentiae lucem tra subtrahit cummen tem permovendo consundit Greg. Moral lib. 5. Assiliunt fluctus imoque à gurgite pontus vertitur Ovid. 3. Fast Quippe sonant clamoâ—e viri stâ—idore rudentes undarum incursu gravis unda tonitribus aether fluctibus erigitur caelumquâ— aequare videtur pontus nâ—nc sublimis velâ—ti de vertice montis despicere in valles imumque Acheronta videtur nâ—m ubi demissam curvam circumstetâ—t aequor suspicer inferno summum de gurgite toetum Stat. to be tamed and reduced such is Anger which leaves a man naked and layes him open to shame and drives the soul from her seat of judgement raises such commotions and perturbations that like a troubled sea stirred with a violent tempest the very
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
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
believe a lie they 2 Thes 2. 11. doat on error and will be miserable in despight of pity VVe read in Saint Austin in the first of his meditations what he speaketh of the Quam vehementi acri dolore indignabar manichaeis miserebar eos rursús quod essa sacramenta illa medicamenta rejicerent insani essent adversus Antidotumqua sani esse potuissent Manichies raging against the Sacraments in this case the Meekness of one side must cure the madness of the other Could they erre with sobriety keep themselves within the bounds of moderation and be ready to lay aside their error when they are convinc'd of it somewhat might be said in favour of them but when that which with great peremptorinesse they have rashly taken up with much pertinacie and stubbornnesse they will obstinately maintain and desperately with bitternesse flie in the faces of such as contradict them admonish them or would reduce them when by their indefatigable and unwearied wiles they corrupt and ensnare the minds of the simple and compasse sea and land to make a Proselite it is high time that such be dealt with as Seducers and destroyers of silly souls Towards unruly and vain talkers and deceivers Saint Paul directeth Titus how to behave himself to rebuke them sharply and in the Acts Saint Luke tells us how Saint Paul handled Tit. 1. 10. Acts 13. 10 Elimas the Sorcerer for he that is an Heretick if he will not be reclaimed must be rejected when they become intolerable cast them off if Tit. 3. 10. they will not be brought to the unity of the faith but desperately seek to destroy it and seduce men from the right way they are enemies to meeknesse whom no fair means can reclaim rigour and extremest severity is fittest for them this for Seducers But such as are seduced through weaknesse or ignorance must be pitied not insulted over in this way to be profitable is to be pleasing Anger and indignation must be supprest Meeknesse and Charity must shine forth tears in the eyes grief in the heart compassion in the bowels tendernesse of affections must witnesse the desire to help them out of their errour Brethren if any of you do erre from the truth and one convert him let him know that he that converts a sinner from the errour of James 5. 19 20 his way shall save a soul from death Overcome them with kindnesse though they have erred from the truth in great measure bring them back and shut not that Gate of Grace against them which God hath set open for all nor with precipitate hast be not righteous overmuch Is he a persecutor of the truth such was Saint Paul an idolater an adulterer such were some of you Deal in meekness with him and if he fail in judgment only be not too rigid in judging such failings if from infirmity It were harsh to condemn every error for heresie about truths of lesser moment and remote from the foundation all that dissent from us or think otherwise than we do are not to passe under so hard a censure It cannot be expected in a world of such variety of men and minds that all should agree in all points and therefore let the modesty of the Apostle in this case be our rule if in any thing Phil. 3. 15 16. ye be otherwise minded God shall reveal this unto you Better instruction from good men and further revelation from a gracious God may bring them into the right way who for the present are in the wrong Besides truths we know as they are not all of one size so are they not all revealed at one time later times have manifested some truths which formerly were infolded in generalities which being throughly scanned a more full distinct and expresse knowledge is attain'd and unto such to whom they are still veiled if they come not up in every particular to our sense they are with meeknesse gently to be entreated not rashly to be repâ—ehended so many as build upon the same foundation 1 Cor. 3. 12 though the superstructure differ The fiery trial shall manifest every mans work of what sort it is and according to his work shall his reward be let us not therefore judge one another any more when God sees his time he will judge uprightly and then if we would stand before God with comfort let us be sure our work be good our doctrine sound and labour for an unity of faith which until we can have we can never have quiet United in affection we cannot be so long as we are divided in our faith be one there and a calme will quickly follow The next we must labour for an unity of order that of faith respecteth Doctrine this of Order Discipline the Doctrine of Faith is upheld and maintain'd by Order of Discipline and what Order can there be where there is not unity but where all decently and in a seemely order are united under one Discipline there will be quiet the Apostle doth often tell us the Church is but one Body consisting of many members so distinguished for their uses and offices yet so compacted for their places and order that there might be no schism in the body for where schism and faction is there will be animosities which many times rises to a greater height to biting and devouring Gal. 5. 15 Monstrum borrendum informe c. Virg. Aeneid 3. Chaos rudis indigestaque moles Ovid. Met. 1. Pythagoras dâ—o suprema prineipia constituit memerorum finitum all erum quod est â—nitas altâ—rum infinitum qui est binatius alterum bonorum alterum malorum principium Vnitatis enim natura si aeri thst bonâ—m temperiem si animu virtutem si â—orporâ— sanitatâ—m si civâ—tatiâ—us familiis pacem coacordiam piaestat c. Plut. moral lib. de Homero one enother The Church without order is as a monstrous body without shape or as the first Chaos without forme a rueful spectacle a burden to it self and a prey to others Now Unity ever attends Order and these are followed with meekness and tranquillity but where disorder is there is division there 's confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyranus Hieron Tremel Tertul. Oecumen Estius Bib Reg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apost lib. 8. cap. 31. there 's dissention there is tumult great disturbance and things turn'd up-side down for so that word of Saint Paul is by several Authors thus variously renderd by which we are given to understand the beauty of order and unity which God in a special manner is pleas'd to own as very much conducing to the peace and quietnesse of the Church without which there is nothing but jarres and broiles and rents heart-burnings and spleene against one another to the decay and overthrow of meeknesse which by order and unity is brought in upheld and maintain'd But there are not a few that say for what ends I will not I
conjure up unruly spirits who taken with their parts and for worser ends help to maintain the faction cry up their Leaders who gotten into the midst of a croud the silly people that are carried away with Hobubs like cattel that follow the steps of those that go before them for companies sake will busle and busie themselves to do they know not they care not what Secondly beware of coveteousnesse another enemy to meeknesse the love of money is the root of all 1 Tim. 6. 10. evil this is a furious lust and where it is obeyed it rages robs and deprives a man of all quiet What quarrels have been raised in Church and State about this golden Ball From whence comes envie strife railings evil surmisings 1 Tim. 6. 4 5. perverse disputings of men of corrupt minds and destitute of the truth From whence all this unquiet but from this Satanical delusion that Gaine is godlinesse It is evident and he that will not shut his eyes must see it That the greedy desire of the Churches means hath created unto her her greatest troubles What scufling is there to keep by greedy dogges that can never have enough looking to their own way every one for his gain from his quarter not Isa 56. 11. caring what becomes of Church or State so they may thrive tumble all into a confusion what care they What scratching to get that morsel that must again be vomited up Prov. 23. 8 Interdum fortuna pâ—o culpâ— est Sen. de Clem. lib. 1. cap. 2. How many men have been ruin'd for no other cause but that they had somewhat to lose somewhat that might stop the mouths of devouring harpies he that is greedy of gain saith Solomon troubles his own house but if he be a man in place and power he troubles a whole Kingdom He that hasteth to be rich cannot be innocent when mens desires are too immoderate and too eagerly set upon the world how unquiet are they in themselves and what troubles do they bring upon others so if you would have meeknesse beware of coveteousnesse Thirdly Beware of envie and malice for these are great enemies to meeknesse where these are there can be no quiet every one will be some body and he that hath no sufficiencie to raise himself will make a ladder of any mischief Who can stand before Envie saith Solomon Prov. 27. 4. Abel could not nor Joseph nor David Moses and Aaron must be brought down though the Conspirators sinke to hell What supplanting and undermining like Lisander peecing out the Lions skin with the Foxes tail what malicious and envious men cannot do by force they will attempt by fraud What strong oppositions what deadly contestations these devilish lusts have rais'd let Athanasius speak what slanders calumnies and odious aspersions have men thrown upon their competitors si non aliqua nocuisset mortuus esset Envie and Malice will rake Hell Iavidia Siculi non invenere Tyranni Majustormentum for mischievous devises and such is the nature of these passions whilst they vex others they torment themselves Beware of Malice and Envie a third enemy to Meekness Fourthly Beware of Ignorance it is a blind enemy but a bold one stubborn rude boysterous an untractable and unteachable humour especially if it be affected When a wiseman saith Solomon contendeth with a foolish man whether he rage or laugh there is no rest Let a beare robb'd of her whelps meet a man rather than a foole in his folly Bray a foole in a mortar use all means do what you can say what you will He will be He still But such as are not wilfully ignorant but ignorant through weakness time and experience may work them to a better temper if they have erred their error discovered must Pro. 17. 1â— Pro. 27. 22 Cuâ—usvis est hominis erraâ—e â—ullius nisi iasiâ—â—entis pâ—rseverare in errore Ciro Phil. 12 Est enâ—m humanum peccaee sed belluinum in eâ—ore perseverare Cicero Orat. in Valinium be retracted if they have gone astâ—ay they must yield themselves to be reduc'd If God do open their eyes whereas they were blind let them not be shut against the known truth Frowardnesse waiwardnesse pettish and peevishnesse are the individual companions of ignorance it is trouble some to deale with wherefore if thou wouldest retain meekness beware of ignorance Fifthly Beware of suspicion an enemy also to meeknesse Men that are conscious to themselves of any naughtiness upon any occasion are apt to judge others as naught as themselves especially if they shall perceive worth in a person they hate they will labour to eclipse it all they can will greedily entertain any suspition and cunningly foment the same what will they not do that are base that others may be thought as base as they they 'l lie and slander and say and do any thing to bring into an Odium the man they hate To let go particulars this cursed humour what mischief hath it not done what jealousies have been raised by the wicked fomentors of our unnatural distractions which set on work by the Devil what have they not devised to blast and blurre the persons to whom they stand ill-affected This is the Cancker of the soul that eats into it and will eat out all grace and goodnesse It is not goodnesse nor innocencie that can priviledge a man from suspition yea the better and more innocent a man is the more he shall be suspected of wicked men who if by all their prying they cannot find him faulty they will be sure by their wicked and false imputations to make him seem so A good disposition will be ever ready to give a good construction but hatred doth hatch Cockatrice egs and what prodigious monsters hath it not brought forth whereas they that have the fear of God will not rashly judge others but what doth not nealice and spight utter against the most innocent the man is faultless but they are self-will'd nor is innocence a shelter against eviltongues malice never regards how true any accusation is but how spightful Sixthly Beware of Novelty and Lenity great enemies to meeknesse It is a disease that many are sick of our Epidemical disease we are naturally unconstant and long for Novelties which no sooner had and enjoy'd but we grow weary of them and are only constant in unconstancie that which pleases to day Quod voluit speruit repetit quod nuper omisit Horat. Inconstantia fastidic amicos Plut. Mor. Aliud stans aliud sedens cogitat Salust Orat. in Cicer. Gen. 49. 5. James 1. 6 to morrow is cast aside and after some certain dayes with great content resum'd which yet in the midst of the delight it brings and in its best liking is loth'd Look upon Reuben unstable as as water and read his doome he shall not excel Wavering men like waves of the sea whom every blast of vaine doctrine doth tosse up and down weak as water restlesse as wind no man knows where to have them altering their opinion I had almost said Religion as the Almanack doth the Dominical-letter every year we know what they believe this year we know not what they will believe the next Let but an African gale blow sounding some novelty and how quickly are they puffed up The frothy Chamele on mutare totus nec aliud valet nam cum illi coloris propâ—et as una fit quid accessit inde suffandâ—â—r Teri lib. de Pallio c. 3. Chameleoâ— colorem red diâ— semper quemcunque proâ—ime attigeâ— it prae tâ— Ruhrum candid â—mque Plin. natural hist l. 8. c. 33. de Chamelconâ—e agitations of unquiet heads and windy inventions of unsetled brains do carry them up and down as they please these mens persons they have in admiration violently contending for them and are refractary obstinate perverse and wilful and like children at the sight of some new toy let go all the gewgayes in their hands and there is no quiet untill they be filled with it Yea some like the Camelion which turns it self into every colour he cleaves unto save red and white will be any thing but just and innocent And would you think it there are that would do by their Religion as they do by their clothes change Hyaena si annalis est marem seminam alternat Tert. lib. de Pallio c. 3. Bonum est patribus obedire detrahere proprias novitates Justinian â—p Siciliae ad Peâ—â—um Antloch in Concil Constinapol 2. the fashion every summer Not unlike the Hyaena that changes his sex every year Oh how good were it could we shake off our Novelties and follow the Rules of reverend learned wise godly and innocent Antiquity that we would not too much doat on the degenerate child of our own fancie but modestly submit our selves to better and abler judgments which until we can do we can never live in quiet The enemies of meekness you have heard are Pride Coveteousness Envie Malice Ignorance Suspition and Levity which if we would have Meeknesse we must beware of for these wonderfully disturb the heart and marveilously fill it with perturbations How quickly doth passion overcome us how stiffe are our wills and how restlesse and unquiet our affections which would not be would we put on Meeknesse We should therefore labour for Charity unity humility and a good Conscience that we may get this Royal Robe and weare it to the Glorie of God and honour of our Christian profession That so God may own us and accept us and make good his precious word unto us To guide us in judgment To teach us his way To beautifie us with salvation For he will save all the meek upon earth Crowning their dayes with peace here and with eternal blessednesse hereafter AMEN FINIS