〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
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
are given to quarrel to cavil at a Ceremony Saint Paul would have such that single out themselves to be noted and avoided For if every fancy should be followed we should be led into strange mazes In the body natural if any vitious humours be obnoxious to the health of it a care is taken that by fitting medicines they be expel'd so in the mystical body when any humourists disturb the peace and quiet of it a timely course is to be taken for the suppressing of them The weak are to be borne with till they may be better informed but no way to be given to the wilful Schismaticks like Sathan seem modest in their beginnings and content with a little but yielding to them in a little doth encourage them to ask a great deal as the Proverb is give them an inch and they will take an ell for where impudence meets with a yielding nature it knows no mean like the waters of the sanctuary they rise grow upon you unmeasurably Ezek. 47. Verse 3 4 5. First shallow to the Ancles straight to the knees anon to the loines and at last to a River that could not be passed over So let them have their will with the discipline and they will venture upon the doctrine and if they can cry down the Ceremonies have at the Sacraments for contentious spirits know not where to rest till they have Quando nunquam futurum est ut om tibus idem placeat c. Calv. Inst lib. 4. c. 10. parag 31. ruind all I will say no more at present to this purpose but only this that no Church at any time could ever frame a discipline so exact nor ordain Ceremonies so innocent comly and useful that could please all True it is good men and godly Christians will be pleased so long as they see no hurt But Charity you l say seeks to satisfie all It doth so Nevertheless if Respice tot doctos viros considâ—ra quale sit his aliud diceâ—e nec erroris vâ—râ—e â—ndiam formidare Cassiod lib. 5. ep 3. men will not hearken to reason nor be satisfied with that which men of great wisdom and holiness upon grave advice and mature deliberation following the steps of the blessed Apostles and warranted by the examples of the ancient Fathers and continual practice of all precedent ages have according to the general Rule of Gods word determined If men will be froward and peevish and wise beyond that which is meet If they will take upon them to see Quod si quis obstrepat plus sapere hâ—c velit quam obortet viderit ipse qua morositatem suam ratione Dominus approbet nâ—bis tamen istud Pauli satisfacere debet nos contendexdi morem noâ— habere c. Calv. Inst lib. 4. cap. 11. parag 31. better and further than others then all that have been before them how God will approve their presumption I know not Sure I am their contention all good Christian men and all true Christian Churches do dislike so S. Paul If any man list to be contentious we have no such custome neither the Churches of God The Customes of 1 Cor. 11. 16. the Church that consist with decency order and edification are to be observ'd without scruple or contention Some are so scrupulous nice and waiward peevish and unsatisfied that they are ever whining they are never Super transversam festucam incedere Cal Inst lib. 3. c. 10. par 7. pleas'd or content with any order they question all doubt of all search for a knot in a râ—sh and dare not go over a straw if it lie in their way for fear of breaking their shins Others are contentious about all Proinde modus ut retineatur illam in numero paucitatem in observatione facilitatem in significatione dignitatem c. Calv. Inst lib. 4. cap. 23. par 14. Dominus no ster Christus Sacramentis numero paucissimis significatione praestantissâ—mis observatione facillimis novi populi â—ocietatem colligavit Ep. 18. ad Ianuarium Church orders censuring all harmless Ceromonies for superstitious Popish Antichristian Idolatrous they clamour against them railing and reviling although they have all the qualifications requirable in Ceremonies lawful and laudable that is to say In numbor few In substance grave In choice descreet In â—ight comly In observation easie In signification proper and correspondent Which Cere * Quod neque conâ—ra fidem neque contra bonos more 's injungitur observandum Aug. ep 118. cap. 2. Calv. ep ad protectorem Angliae 87. Quod ad formulam precum Rituum Ecclesiasticorum valde probo ut certa illa extet a qua pastoribus in sua functione discodere non liceat Calv. ibid. Calvin ep 200. Anglis Francofordiens Legitimae Ceremoniae Senatu Ecclefiastico institutae c. Etsi non perâ—se tamen lege charitatis observandae sunt adeo ut qui eas contemnit contumaciter cum scandalo negligiâ— sit reus violati ordinis rupti charitatis vinculi coram Deo Bucan loc Com. 33. de libertate Christana Sect. 15. Zanchius de externo cultu quaest 4. Pet. Martyr in ep ad Hooperum In descriptione communionis quotidianarum precum nihil video in libro â—sse descriptum quod non sit ex divinis literis desumptum si non ad verbum ut Psalmi lectiones tamen sensu ut Collectae Bucer ep Scrip. Anglic. cap. 1. pag. 456. Religione igitur summa retinenda erit vindicanda haec Ceremonia Idem ibid. Câ—remoniae sunt externa bumanae infirmitatis rudimenta Calv. Inst lib. 4. cap. 10. parag 31. Talibus adminiculis ad pietatem excitemur Calv. Inst lib. 4. cap. 10. parag 28. Omnâ—no enim utile illis esse sentio hoc genus Adminiculi Ibid. par 24. Sunt quidem nobis hodie externa quaedam pietatis exercitia quibus ruditas nostra indiget Calv. in Joh. ver 4. Vide Calv. in epist. 379. Adiophora quando praecipiuntur sunt quodam modo necessaria the Princes imposition and Churches determination doth causea kind of necessity Beza Ep. 24. David Paraeus in Rom. 14 15. * Melanc loc com de libertate Christiana Libera est Ecclesia vel retinere hoc genus traditionum vel abrogare quiequid communi consensu in hoc genere statuit Ecclesia piorum doctorum auâ—horitas in co non est pertinaciter resistendum sic bona conscientia retinemus in ecclesia certos Ritus ex veteribus c. qui vero simpliciter omnia put ant abolenda esse quae accepimus non solum per se impia verum etiam indifferentia per se non mala cum possint retineri sine peccato in bono usu non violata charitate Ecclesiae consentientis ii nihilo sunt meliores quam illi qui affingunt nâ—cessitatem in hoc genere traditionum servando sicut enim illi qui contendunt hujusmodi
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