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
subtrahit quando conscientia linguam praepedit Greg. Moral lib. 2. cap. 7. lend him an helping hand and if he err and go astray reclaim him in love and with modesty reduce him into the right way If in some thing he be deficient in some other things he may be a good proficient be not too severe against him for the good he wanteth but love and honor him for the good he hath Reprehensions are not to be given rashnesse but with good advice the mind of man is of a weak and tender constitution and must not be chaf'd when it should be suppl'd He that would reclaim his friend and bring him to a true and perfect understanding of himself must do it by strength of reason not by heat of passion least he seem rather to please his own humour then correct anothers Eagerness and harshness of reproof doth rather exasperate then reduce virulency and bitterness doth neither please nor profit reproofes must be sweetned with gentle words and pleasing carriage least they be thought to proceed rather from spight and spleen then any good meaning or desire to work a man to goodness * Jam. 1. 20 Sunt vitia animi sicut vitia corporis leniter tractanda Seneca Si vis me corrigi delinquentem aptè increpa tantum ne occulte mordeas quid enim mihi prodest si aliis mala mea refe ras si me nesciente peccatis meis imo detrectationibus tuis alium vulneres certatim omnibus narres sic singulis loquaris quasi nulli dixeris Hieron ad Rust Monachum The wrath of man worketh not the righteousnesse of God When we would amend in any what is amiss it must not be done by Pro. 17. 12. railing and reviling raging like a Bear robbed of her whelps but with tenderness and discretion a difference must be put between the sinner and his sin and he must so be dealt with that his sin may be killed and be cured Let the righteous smite me friendly but he is no friend and will hardly pass for a Ps 141. 5. righteous man that with bitter invectives Asperitas odiâ—m saevaque bella movet Ovid. 2. de Arte. Crimina non homines nostra Thalia premat Curando fieri quaedam priora videmus vulnera qâ—ae melius non tetigâ—sse suit Ovid. will blast my name when with wholsome instructions he should amend my life Thus is anger to be clothed with meeknesse But anger as it is a heady passion and is hardly moderated so is it many times misplac'd and sets against vertue and goodnesse Is thine Mat. 20. 15. evil because I am good saith Christ and am I become your enemy because I tell you the truth Gal. 4. 6. saith Saint Paul Cain was of the Devil and slew his Brother and wherefore slew he him because his 1 Jo. 3. 12. own works were evil and his Brothers good Sore eyes cannot endure to look upon a bright and shining object the fair whiteness of innocency the lustre and brightness that is in vertue is an eye-sore to malicious men who search for privy slanders and digg the filth out of lewd tongues to cast upon the innocent and think they have made a rich game of their spight when they have made themâ—elves most vile and wicked to make him seem so Anger is never more hot and outragious Vide Ter. Apol. adversus gentes cap. 2. pag. 26. then when it sets upon innocence truth and righteousnesse when evil men are incensed against the good they know not when to take up and Temeritas quaedam hominum est quod odio prosequentur meliores amant pejores Basil To. 2. Ep. 87. Luk. 23 1â— Mat. 27. 23 Lege Justin Martyr in Dial. cum Tryphone Jâ—daeo pag. 323. Christianos ad leoâ—es tantos ad unum Tert. Apol. adversus gentes cap. 40. pag. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Dialogüm cum Trypâ—o Judaeo pag. 227. Justin Martyr Apol. 1. pro christianis pag. 43. ibid pag. 56 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Just Maâ—t Apol. 2. pro Christianis pag. 55. Boâ—us vir Caâ—us Sejus sed malus tantum quod Christianus Tert. Apol. adversus gentes cap. 3. pag. 27. Haud poterit autem ullo sermone explicari quae supplicia quosquè cruciatus sâ—stinuerunt Martyres Lege quae seqùntur in Euseb Ecol hist lib 8. cap. 9. can never rest but in his ruine See it in the Jews who so hotly pursue Christ that nothing will satisfie them till he be crucified if any ask what evil hath he done we know their hatred is because he did none evil The same spirit of fury that inflam'd the Jews against Christ set the world on fire against Christians which nothing could quench but the blood of those innocents it was their Exitiabilis superstitio Corn. Tacit Annal. lib. 15. Afflicti suppliciis Christiani genus hominum superstitionis novae ac maleficae Suet. Traug in Nero. Caesarum 6. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. Ep 90. Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenagoras lege pro Christianis pag. 34. Nero Quaesitissimus paenis affecit quos per flagitia invisos vulgus Christianos appellabat Corn. Tac. annal lib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Ep. ad Diogn pag. 497. Socrat. Eccl. hist lib. 4. cap. 24 25. Caeterum insignis vero Catholicae Ecclesiae splendor iisdem virtutum vestigiis incedens purè vivendi rationis institutio sic mirandum in modum emicuit ut deformis infamiae labis simul cum tempore deleta ut nemo ex illo tempore turpem aliquam dedecoris maculam fidei nostrae auderet inferre Eus Eccl. hist lib. 4. cap. 7. crime they were Christians and the world rag'd against them for no other reason but their religion their only fault was their faith in Christ and for this they are hated persecuted defamed tormented and wit and malice set on work to devise strange and horrid deaths and hell it self rak'd for bloody inventions to take out of the way the blessed witnesses of whom the world was not worthy but their meek suffering did conquer the cruelty of their persecutors and overcame the world for at last the splendor of the Christians lives and invincible verity of their doctrine did so prevail and tryumph so victoriously over the lives and tongues of their enemies that the blood of Christian Martyrs became the seed of Christs Church which did spring and grow Lege Leonem in Serm. 1. de Nat. Pet. Pauli Sanguis Martyrum semen Ecclesiae August in Psal 39. Nec quicquam tamen proficit exquisitior quaeque crudelitas vestra illecebra est mag is sectae plures efficimur quoties metimur a vobis semen est sanguis Christianorum Teâ—t Apol. adversus Cent. cap. 50. pag. 81. Isa 54. 1. up with such wonderful encrease that the world stood amazed to see
we must leave to God it is not for us to know the times and seasons which the Father hath kept in his own power Acts. 1. 7. All that we know is that there is truth in Gods word and power in his hand He is not as Caecilius in Minutius Felix alledges invalidus aut iniquus unable and cannot or unjust and will not but he both can and will make good his word upon them For the time when and the means how he will do it we must leave to his ordering we have seen Meteors blaze by night and perish the next morning with the Rising Sun They have their Heaven here till Psal 55. 23. Job 21. 15. Psal 37. 9 10. Psal 73. 19 2 Pet. 3. 22. Psal 22. 12. 2 Pet. 2. 12. Luk. 23. 30. Rev. 6. 16. Isa 2. 19. Hos 10. 8. suddenly the Oracles of God take place and then in a moment they tumble into the pit Their good is not in their hand for a moment shall devour them with their portions Though they scape for a time thinking speaking doing what they please wallowing as Swine in the mire and fatted as Buls of Basan for the day of slaughter yet when the Heavens shall melt and the Mountains be moved what covert shall hide them from that wrath which they shall not be able to abide Victima sacra Deo comburitur abripit offam Hinc Aquila ad pullos sert que ineunda suos Farali igniculus praedae interceâ—tus adhaesit Saâ—r legaequâ— sacer or evade No mans misery then being greater then theirs whose impiety is most fortunate there is greater cause for them to bewail their own unhappiness then others to envy or murmure at their happy estate There is a woe for him that encreaseth that which is not his we read of the Eagle snatching a morsel from the Altar carried therewith the Coal that consum'd her nest and Hab. 2. 6. burnt up her young ones means ill Psal 27. 14. Psal 31. 24. Isa 28. 16. Raro antecedentem scelestum deseriut pede poeâ—a claudo Ro. 12. 19. gotten will one day more torment a man than ever it did enrich him and a succeding age if not before shall see them melt to nothing In the mean time let us take the Psalmists advice to tarry the Lords leasure and to wait his good pleasure For they that believe will not â—â—ke hast Vengeance is Gods he will repay if wickedness go before vengeance is not far behind it follows close at the heels of wickedness though hand go in hand yet shall not the Pro. 11. 21. wicked go unpunished For God will wound the head of his enemies and the Psal 68. 21. hairy scalp of such an one as goeth on still in his wickedness I know some are too hasty and would prevent God will take upon them to prescribe him waies and means like the two sons of Zebedie Luk. 9. 54. fire they must have from heaven our Saviour reproves their rash and Luk. 9. 55. heady Zeal and tels them they know not of what spirit they are Christ was their Master and it is fit the Disciples should be of their Masters spirit It was a prime lesson he would have them learn Learn of me for I am meek and lowly it seems Mat. 11. 29. St. Paul had well cond this lesson and therefore commends it to the practise of his Brethren as the best ornament Gal. 6. 1. of their profession The spirit of Christ is a spirit of meekness He came not to destroy mens lives but to save them And such a Lu. 9. 56. spirit best becomes them who call themselves by the name of Christ they are much to seek who think Christ will have his cause vindicated with fire and sword That the enemies of Christ deserve no better no man doubts but if every one should have his desert the world would have an end and therefore Peter must up with his sword James and John Mat. 26. 52. must out with their fire there will be use of both but they must stay his leasure until he call who hath the command of both But men are impatient think the time long which measured by their distempered appetites they flie out into passion and accuse God of slackness and think they are wrong'd if they be not presently reveng'd when their betters forbear and are still unreveng'd we dayly see it God is provoked every day he suffers much and Psal 7. 11. he suffers long as a Cart is pressed that Amos 2. 13. is full of sheaves He bears the sins of men and forbears his Judgments not this day and the next but how Mat. 23. 37. Psal â—5 10. Gen. 6. 3. often he bore with the Israelites fourty years with the old world one hundred and twenty years and still every day and all the day long he reacheth forth the hand of mercy to a Isa 65. 2. Ro. 10 21. gain-saying people God hath vengeance in his power but not in his will if he were as impatient as man is the Idolator in his Sacrifice the swearer in his blasphemy the unclean person in his Adultery the formalist in his Hypocrisy the Epicure in the midst of his drunkenness and gluttony and Tyrants in their rage and cruelty had been consum'd God is wronged yet he endures if God suffers what no man would endure Nay the Son of God Jesus Christ nor Lord is not yet avenged of the injuries that have been done unto him the Indignities that have been cast upon him the Blasphemies spoken against his name the Cruelties done against his servants How long Lord holy and true oh the meekness gentleness and patience of a blessed Saviour to suffer a company of worms Rve. 6. 10. and vermine upon earth to blaspheme that name whom all the host of heaven do adore He is judged of men but he judgeth no man and although the Father hath committed all judgments Jo. 8. 15. to the Son yet the Son suspendeth Joh. 5. 22. his judgment until the appointed time to which he hath reserved the unjust to be punished Act. 17. 31. when he shall be revealed from heaven with his mighty Angels in flaming 2 Pet. 2. 9. fire taking vengeance on all them that know not God and obey 2 Thes 1. 7 8 9. not the Gospel of our Lord Jesus Christ And the holy Ghost is greived every day resisted despited blasphemed Eph 4. 1. 3. Act. 7. 50. Heb. 10. 29 Mat. 12. 31. Lu. 12. 10. Act. 18 6. 1 Thes 5. 19. Rev. 3. 20. Gen. 6. 3. his motions quenched his inspirations smothered his operations interrupted yet still he waits expects stands at the dore and knocks thus he doth yet but thus he will not alwaies do the spirit of the Lord will not alwaies strive with man for that he is but flesh he will withdraw and will at last give place to that heavy indignation which
but will attend with patience the further manifestation of his good will and pleasure and in the mean time put Ad aliquem usum sanctorum ordinatur omnis actus impiorum a summo Deo a qui pro sui regiminis aequitate bene utitur etiam malis ut qui suo arbitrio injuste vivunt illius judicio justè disponantur Aug. contra Faust Manic lib. 16. cap. 21. his mouth in the dust Oh then when God threatens let us meet him on our knees and like obedient Children kiss the rod and give glory to the hand that guids it and say with holy Job Shall we receive good from God and shall we not receive evil also God is the fountain of all goodness and if he be pleased to turn our sweetness into a little bitterness shall we repine at the omnipotent wisdom of our Maker God is so good that he would suffer none evil to befal us except he were so wise as to know how to extract good out of evil and to make the afflictions of his Children like so many parallel lines meet in the center of his glory and their good making all things work together for the Rom. 8. 28 good of them that are his There are divers cases men frame to themselves which causes them to entertain their sufferings with impatience First they are not thorowly perswaded Amos. 4. 6 7 8 9. their afflictions are from God and therefore they fly out and are unquiet they blame their stars they rail on fortune and after a brutish manner like unreasonable creatures they let fly at the stone and never eye the hand that sent it Subordinate means second causes and such men and things which God only makes instrumental to his providence they imputing their sufferings to any thing rather than God wheras indeed they should look beyond all things below unto an hand above that guideth all for what can any thing do or be without him who is the first Agent Amos. 3. 6. and original of all being both producing Job 5. 6. and imploying subordinate means to his own wise purposes contriving and fetching about all things and acting them according to own will This not well considered but men in their afflictions poring too much upon immediate Instruments and second causes break out into passion and impatience fretting and fuming and meditating revenge but when they consider they have to do with God this silences all complaints makes the sufferer quietly to submit and to acknowledg the hand of God Psa 39. 9. and that there is no striving with his Isal 4. 59. Maker when Saint Pauls friends understood the mind of God concerning his Bonds and Imprisonment and that no fear of danger could divert him from his peremptory resolution of going to Hierusalem they ceased to importune him submitting unto the will of the Lord the disposer and Act. 21. 13 14. orderer of all events And David was silent when he was satisfied concerning his sufferings that they were from God he laies his hand upon his mouth and saies no more But I became dumb and opened not my mouth Psal 39 9 for it was thy doing Yea in our blessed Saviours sufferings See all the Gospels Mat. 26. 27. Mar. 14. 15 Luk. 22. 23 Joh. 18. 19 Joh 19. 11 the gates of hell and powers of darkness the Jews and Judas Pilate and Caiphas the Priests and the Soldiers active instruments all of them but their power was derived from God their malice limited by God and they did that and no Joh. 19 36 more could they do but what the hand of God and his Counsel determined before to be done and all that Act. 2. 23 was done unto him and all that was suffered by him he acknowledges to be Gods doing not theirs the sorrow wherewith the Lord afflicted him Could we take this course in Lam. 1. 12 our private and publick calamities to Rev. 3. 19. 2 Pet. 2. 9. Psal 119. 75. Mat. 10. 29. Luk. 12 6. 7. take them as from God the effects of his love wisdom and faithfulness without whose providence a sparrow fals not to the ground nor a hair from our heads that these things are done unto us in singular wisdom and special love to our souls so David took them I know saith he O Lord that thy Iudgments are right and that thou in faithfulness hast afflicted me This will quiet our hearts and sustain our spirits in the Ps 119. 75 midst of afflictions Be still and know that I am God When Mauritius the Psa 46. 10 Emperor his wife and five sons were taken his wife and five sons put to death before his eyes and himself waiting for the like fatal blow Psalm 119 137. Secreta â—sse possunt juditia Dei injusta esse noa possunt Aug. concluded thus Righteous art thou O Lord and right are thy Iudgments let our thoughts quietly rest here the cause of Gods Iudgments may be secret and unknown to us they cannot be unjust how unjust soever Consule de hac re Philip Melan. locis communibus Theologicis decalamitatibus de câ—uce ubi tractat de quatuor generibus afflictionum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vâ—nit sine merito quia Deus est justus nâ—c erit sine coâ—modo quia Deus est bonus Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Hom il 21. the Agents be by which the just God scourges his own who despightfully do their own wils whilst they unwittingly do Gods Consider not how unjust the Agent is that gives the blow as how just God is that guides it And this would be our meditation in al cases to think whose hand strikes whether in Epidemical visitations of famine pestilence or the sword or personal as sickness poverty sorrow loss or cross and to conclude the blow is Gods whosoever or whatsoever is us'd as the weapon Yea it comes not without desert because God is just nor shall be without profit because God is good It is to be considered likewise that God who sendeth afflictions ordereth them to very good ends as namely to conform men to the Image of Christ * Heb. 2. 10 Luk. 24. 26. Isa 53. 3. Heb 5. 8. who was a man of sorrows and learn'd perience by the things he Don is suis Deus flagella permiseet ut nob is omne quod nos in secu'o delectabit amareseat c. Greg. super Ezec. vide Sanctum Hieronymum Tom. 9. ep 20. Anne est aliquid tam durum c. ut misericordiam exigamus Aug. in Psa 39. ad gratiam commendandam Aug. de verb is Domini Omnis divina percussio purgatio in nobis vitoe praesent is est Greg. moral lib. 18. cap. 13. Adversitas provatio virtut is est non indicium reprobationis Greg. in Regist 1 Pet. 1. 7. Rom. 5 3 4. Patienâ—â—ae in prosperis nullus est usâ—s Greg. moral lib. 11. cap. 19. in malis quae
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
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
miserum est quod in naturam consuetuilo perduxit Scneca ibid. able to bear it when it was an Ox how easie will he bear the injuries of malicious men that hath attain'd the habit of Meekness it is nothing to such an one to be reviled or slandered Ut quisque contemptissimus ut maxime ludibrio est ita solutissimae linguae est Senec. lib. in sap non cadere injuriam cap. 11. who can pass by evil language with neglect and contempt Neglect will sooner kill an injury than Revenge all the harm a common slanderer can do with his foul mouth is but to shame himself and to seem to be touched with an injury is an advantage which an enemy looks for Contempt is the best Remedy in a cause-less wrong for to contemn an enemy that is full of malice but wants might is better than either to fear him or answer him in such a case contempt of an injury and Courtesie to him that offers it puts both out of Countenance Thus Meekness begets peace and quietness by setting a man in a way to pacifie an enemy by silence and softness 1. By silence Anger is a short frenzie what profit is it nay what folly were it to exchange words with Quis enim phrenetico medicus iracitur idem ibid. one that is frantick Return not then reviling with reviling but if an enemy set fiercely upon us and open his mouth wide against us give way let him vent his spleen and the storm will quickly cease let him alone and he will the sooner come to himself the way to break an enemies spight is not to meet him in his fury to give rebuke for rebuke but rather give place to wrath Anger is the sickness of the mind he that would cure the sick must not administer physick in the fit So if thy neighbour be angry forbear him give place for the present deal not with him in the fit but set upon him when he is more calm and capable of Counsel Outragious passions are violent and against nature as a stone forced upward strong at the beginning and the further it passeth the more it weakneth until at last it return to the natural course again therefore a little space must be given for the passionate to draw back for the patient to put forward Passion prevails on the sudden but Reason gathers force by leasure Serpents when they Primi ejus ictus acres sunt sicut serpâ—ntium venenâ— a cubili repâ—ntium nocent innoxii dentes sunt cum illos fâ—equens morsus exhausit Senec lib. de ira 1. cap. 16. Pro. 15. 1. 1 Cor. 4. 12. first creep out of their dens are full of poyson their sting is mortal it were madnesse to abide their bites but after they have spent their venom with frequent bitings you may handle them without harm Secondly By softness is anger pacified a soft answer turneth away wrath which Saint Paul and his fellow Apostles knew full well and therefore they went a meek way to work with their enemies being reviled say they we bless being persecuted we suffer it being defamed we intreat and this Course must we take if ever we look for peace with God or comfort in our Souls And surely there is little safety to him that is hasty rash or easily angry for Anger makes many enemies divides friends turns love into passion passion into grievous words and sometimes words into blows and then a third Adversary to both hath a fair Advantage to insult over them Judah is hot against Israel Israel against Judah and the King of Syria smites them both And the common enemy of Mankind whilst we in heat wound one another wins upon us all If men will be contentions let them contend as Aristides and Themistocles strive to exceed one another in vertue We read of the King of Israel that he commanded to set bread and water before the hoast of the King of Syria when he might have slain them and he lost nothing by it but by his courteous and gentle using them he did so work upon them that he prevented succeeding quarrels â— Kin 6. 23. so that the bands of Aram came no more into the land of Israel He that would live securely must live peaceably for by Contention comes no good to strive with a superiour Nam cum paâ—e contendere anceps est cam superiore furâ—osum cum inferiore sordidum c. Senec lib. 2. de ira cap. 34. Jam. 3. 5. is madness with an equal doubtful with an inferiour sordid and base with any full of unquietness Let every man therefore refrain his spirit for when men that are hasty and given to quarrel do meet it is as when the flint and steel do clash the issue is fire and how great a matter will a little fire kindle and when the fire begins to kindle who knows where it may end it may begin in a poor Cottage but ends in the ruin of Princes Palaces Break off the beginnings of strife for anger to the mind is as a coal on the flesh or garment cast it off speedily it doth little harm let it lie it frets deeply The beginning of strife is as when one letteth out water like a breach in the sea therefore the Wiseman well adviseth * Pro. 17. 14 Parva verba multoties homicidium perpet averant Chris in Mat. 5. super illud qui dixirit fratri suo fatue quosdam unius verbi contumelia non aequo animo latae in exilium projecit qui lovem injuriam silentio ferre noluerint gravissimis malis obruti sunt Senec. de ira lib. 2. cap. 14. prope si nem Pro. 23. 29. leave off contention before it be medled with How many are there who have suffered a sword in their bowels because they would not suffer a lye in their throats and a rash word hath been sometime the occasion of a world of blood-shed It is a proverb the hasty man seldom wants wo for it is with a man given to wrath as it is with a man given to wine who hath wo who hath sorrow who hath wounds without cause Prov. 23. 29. for a mans hasty spirit hunts him into snares whereas of suffering comes ease ease and quietness is the effect of quiet suffering Learn of me saith Mat. 11. 29. Christ for I am meek and lowly and ye shall find rest for your souls for if a man observe it when he can bear injuries and pass by indignities and suffer reproaches quietly he shall find such a tranquillity in his spirit such peace and content in his heart as if he had gained some victory But a man may wrong himself in being too gentle and patient for put up one injury and you shall have enough Vâ—terem ferendo injuriam invites novam Aug. Gel. nocte Attic. lib. 18. to pass by one injury is to draw on another the Ass doth never want a burden because he never refuses to bear one and he
it his damnation is just Now to sin to avoid a punishment is to do a great evil for a little good much like to him who troubled with a pinching shooe doth pare his foot Christian men must bear the reproaches and injuries of the men of the world their hearts must not rise nor their tongues rail nor their hands violently attempt any thing against their enemies but they must fairly and gently lay their faults before them that they may see their error and repent of it and if they will not be reformed lawful remedies when they can be had may be used and in the mean time they are to be pityed and prai'd for till they can be brought to a sober reckoning and this is the Meek mans way and by this he is known to be what indeed he is an honest man and a good Christian But can any man think or will any man say the sour faces the disfigured countenances the rude behaviour uncivil carraige and railing speeches cholerick fumes resisting 2 Tim. 3. 8 the truth men of corrupt minds no judgment little honesty whose folly is manifest to all men are these the markes whereby Christs sheep are known or must such fellows as these carry away the note of perfection whilst all sober men and all others besides themselves must lie under the rubbish of a sinful condition These kindle the coales of contention throw about their fire-brands fly in the faces of all that contradict them clamour against Magistracy and Ministry with open mouth as Jannes 2 Tim. 3. 8 Jambres resisted Moses so do they they despise dominion speak evil of dignities raging waves of the sea foming out their own shame murmurers Jude 8. Jud 8. 13 16. complainers crying down Ministers Sabbaths Sacraments Churches all Order and Government as the Edomites did Hierusalem raze it raze it even to the foundation thereof And of these men there Ps 137. 7. are different sects but although they have their heads turned diverse waies and be divided in their judgments and opinions yet like Samsons foxes they are tied together by the tailes Judg. 15. 4. and in their ends and aimes they all agree Is this the effect and fruit of that Third Testament that law of love that eternal Gospel as they are pleas'd to call it the product of the holy Ghost in these last daies as these Phanaticks dream but I leave these vain men It is a sad thing to consider what stirs and broils there have been in the Christian world for very trifles unto what height and heat the contention has grown amongst persons of note and eminency for learning and piety about things of little moment which would never have been had there been Meeknesse for where Meeknesse is there will be a quietnesse of heart a calmness of spirit a teachablenesse a tractablenesse an easinesse to be perswaded there will be patience humility and a fear and tendernesse of offending For want of Meeknesse what lamentable rents have been in the Church of Christ in former times not only about things indifferent the Easterne Church following one custom Read Eus and So◠their Ecclesiastical histories the Westerne another opposing each other with greatbitterness But also about things meerly mistaken the contention has grown so hot between the Greek and Latin Churches that the Christian world was like to be torn in peeces for a mistake of words the Greeks judging the Latins Sabellians and the Latins the Greeks Arrians had not this difference been seasonably compos'd by Athanasius In latter times what contentions have arisen in the Churches of Germany Sweden Denmark France Helvetia about the ubiquitarie presence predestination losing and not losing of grace c. Which were much encreased by writing and disputing that might have happily been ended by a friendly Mediation if in a meek way the meaning of both parties had been throughly sifted And in these latter daies what fearful rents have been and are still amongst us he has no mind that considers not no heart that condoles not Quis talia fando temperet a lacrymis who can keep the Rivers of tears within the banks of their eyes whose heart doth not bleed whose spirit is not broken and who in the anguish of his soul could not wish each pore of his body an eye that every eye might weep for brinish bloody tears when he seriously thinks of the miserable distractions that are amongst us the land is divided Lord heal the sores of it for Psa 60. 2. it shaketh Oh could we but rightly lay to heart the mischiefs of our divisions how odious to God how pernitious to Religion Alas that the Church of Christ should be so rent about certain accidentals immaterials unnecessaries when there is agreement in fundamentals and such points as are essential to salvation away with those contentions that occasion shame and loss to both sides And let us endeavour to quench those flames which have already burnt down so many and so worthy parts of the house of God When Meeknesse hath been laid aside and cruelty put on what lamentable combustions have been in the Christian World what fury did Sathan send up to animate Nation against Nation and in the same Nation one man against another the mischiefs of an intestine Warre occasion'd for want of Meeknesse the Ruines of Germany evidently speak and I would I might have sought an instance at so great a distance and not found one nearer home even in the bowels of this Kingdom What divisions have there been What seditions have been mov'd What fractions have been rais'd The glistering sword whose face flashes forth lighting of terror hath passed through the land wasting and destroying the sad Calamities of a Civil Warre are better known than that I should spend time to repeat them Alas what hath any Kingdome gain'd at any time by this way besides spilling the blood and spoiling the goods of the unhappy people And it terrifieth me to Remember how many flourishing Empires and Kingdomes have been by means of such Contentions either torn in peeces with intestine division or subdued to forrain Princes under pretence of assistance and aid And our own Chronicles make mention how sore this Kingdom hath been shaken with these dangerous evils The Barons wars and the wars between the Houses of Yorke and Lancaster And yet neither the examples of other Countries nor miseries of their own are sufficient to make men beware and you shall ever observe it of any Nation that then it begins to be miserable when it ceases to be obedient Rebellion puts an end to the prosperity and gives beginning to the misery of any people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilact Com. in Ep. ad Rom. 13. 1. Let us then beseech the God of mercy that he would send down from Heaven a spirit of Meeknesse and raise up on earth able and fit Instruments to make up the breaches and to quiet the distractions that are
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
souls be angry with and take revenge of themselves by the wholsome discipline of spiritual mortification Thus to do in dear affection and true devotion unto God unfained contrition for their sins and compassion towards man may well consist with that meekness which the Apostle requireth to be put on But here two extreams must be avoided a mean must be observed and it is a blessed thing to hit it to know both when to be affected and how far Affections of themselves are apt enough to run into excess have more need of the curb than the spur Saint Paul speaking of the Apostles and their sufferings sayes they were made as gazing-stocks a spectacle to the world and to Angels and to men such are the Saints they have many eyes upon them and therefore should have a care to comport themselves decently and exemplarily that no pains or passions discompose or disorder the decencie of their thoughts or duties It may be by their sufferings God intends the instruction of others and it is a heavenly thing when others as well as themselves are better'd by their afflictions To do otherwise were to fall short of their duty or to exceed it they fall short of their duty that being afflicted are not humbled not sensible of Gods anger nor moved with it This some would bear the world in hand is their Patience Meekness and Calmeness of spirit but indeed it is a stoical negligence and carelessness a senceless dulnesse and stupidity When Gods hand is lifted up they will not see they will not grieve nor fear nor be humbled nor troubled not Isa 26. 11. daunted or dejected there is no man but would dislike that in his Child and repute it stubbornness rather than meekness and so will God who is greatly afflicted when he sees affliction has no kindly work upon men For men to be affected and passionate to be moved and troubled at the effects of Gods anger may stand both with Reason and Grace To this end God hath given man a soft and flexible nature to take impression of every passion So that when God is angry he will have us to pour out our supplications and complaints to lament after him and to be very Psal 14â— 2. Jer. 4. 8. much displeased with our selves that judging of our selves we may 1 Cor. 11. 31. not be judged of the Lord. They exceed their duty that in their afflictions are too much troubled our nature urgeth downwards and our passions have their self aptness and proness to that which is evill men otherwise Gen 6. 5. 8. 21. unblameable herein are worthy to be blam'd that any little or light affliction doth too much disquiet them and makes them wondrous impatient yea many for a small loss do so vex and fret that like Rachel they refuse to be comforted and Jer. 31. 15 become so peevish that no good counsel can charme them to patience like Jonah they will defend their frowardnesse Jonâ— 4. 9. and with him will tell you they do well to be angry but as God to him so I may say to them do you well to be angry for a trifle what is this or that man or what is any man that he should be so tender and tachie there are very few that can be found better than David or if than David better than Christ I am sure they cannot be yet David in the person of Christ saies of himself I am a worm and no man the best man Psa 22. 6. compared with God is but as a worm of the earth If then God shall tread upon us shall we turn against him if he shall set against us shall we strive against him no! rather let us submit unto him and humble our selves before him adoring his wisedome and admiring the unsearchableness of his wayes who ordereth all things if against our wills yet according to his own Yet there are some that shoot their arrows against heaven even bitter words fearfull execrations heavy curses reviling God and Man if they Atque Deos atque astra vocat crudelia mater Virg. Ecclog 5. be cross'd in their designs and all things answer not their desires they break out into exclamations and accusations against God and in their furious and frantick fits with great horror they utter such prodigious speeches that are inconsistent altogether with Christianity or humanity they forget themselves to be Christians to be men and behave themselves as brutes and devils ready to forsake God to revolt from Religion full of bitter thoughts breaking forth into such horrid expressions which will make the heart of any moderate man to quake and tremble for to hear them in the heighth of their madness raging against God and his creatures Good men under the sense and pain of some heavy affliction may be affected may be moved but affected or moved above measure they may not be rayling and reviling cursing and blaspheming is the language of Hell and that man that uses it is no better than an incarnate Devil a passion to be tamed and with much caution as a dangerous pitfall to be shunned and begge of God an humble and a meek spirit and thus much for meekness as it relates to God The second kind of meekness which relates to man Of Meekness towards Man Meekness towards men is shewn in a kind affection and in a sweet and gentle conversation and is chiefly intended in this place And this kind of meekness which the Apostle here commends to be The Character of meekness towards men put on is a calmness of spirit a quietness of mind a gentle moderation in all our actions When as the swelling of anger together with the vexations and disquietness of heart and mind are supprest when as both an internal and external tranquillity is observed with modesty of countenance together with a sweet and amiable comportment of the whole body whose tongue is the law of kindness with words both few and soft affable and courteous censorious of none injurious to none respective of all patient mild and humble ever ready to give a reason of the hope that is in you to any one that shal move the question to give the best construction of every action that charity will bear For meekness like charity hopeth all things believeth all things endureth all things is so far from doing evil that it thinks none 1 Cor. 13. 7. Rom. 13. 10. Meekness of all others knows how to make a vertue of necessity and to put evil to good use It cannot be discountenanc'd will not be discontent hath learn'd to pass by Indignites to put up injuries praies for what it cannot help laments what it cannot mend and patiently suffers what it abhorres to do bearing wrongs and Rom. 12. 19. Mat. 5. 44. forbearing revenge receiving evil but returning good good for evil for hatred love for blows blessings Thus God as the perfection of our meekness requires at our hands