meekness is sore assaulted when one suffers what no man else doth To be in trouble when all others are quiet to lie in pain when others live at ease to be in want when others have what they can desire To see wickedness exalted Psa 12. 8. Job 24. 24 Eccl. 7. 7. Deut. 27. 25. Psal 10. 8. innocency oppressed oppression saith Salomon will make a wise man mad But if God would have it so there is no remedy but meekness God deals with his Children as the Embroiderer with his cloath of gold and other rich stuffes cuts them into many peeces laies them confusedly on an heap until he resume them to make up his imagery So God first cuts in peeces his children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 19. with crosses and afflictions but sets them together again in excellent forms to be look'd upon as examples to the world thus he dealt with Abraham with Moses and with Job that he might preserve them and present Gen. 12. Exod. 2. Job 1. Job 2. 7 8. them as patterns of obedience meekness and patience to all succeeding ages Now if we consier what God does to particulars we may perhaps Quaeritur itaque cum haec ita sint si totum quod in hoc mundo est cura gubernaculo judicio Dei agitur cur melior multo sit Barbarorum conditio quam nostra cur inter nos quoque ipsos sors bonorum durior quam malorum cur probi jaceant improbi convalescant possim quidem rationabiliter satis constanter dicere nescio secretum consilium divinitatis ignoro c. Sufficiat tibi quod Deus a se agi ac dispensari cuncta testatur Quid me interrogas quare alter major sit alter minor alter miser alter beatus alter fortis alter infirmus qua causa quidem haec Deus faciat non intelligo sed ad plenissinam rationem abunde sufficit quod a Deo agi ista demonstro sicut enim plus est Deus quam omnis humana ratio sic plus mihi debet esse quam ratio quod a Deo agi cuncta cognosco Nihil ergo in hac re opus est novum aliquid audiri satis sit pro universis rationibus autor Deus Salvianus de Guber Dei lib. 3. ab Initio find just matter of complaint think there is disorder and injustice in the works of God but whenâ— Genuinus ergo Christi discipulus non sibi praesumit scrupulo se Deo praescribendi quid quantum sibi imponere aut quomodo secum agere debeat Neque etiam sub truce constitutus oculos curiosè ad alios convertit cum Petro dicit quid autem hic multo minus impatienter queritatur quasi Deus aliis breviora sibi autem graviora difficiliora portanda imposuerit Sed in bona Dei voluntate patienter acquiâ—scit certus Deum optime omnium novisse quid ipsi ad refraenâ—ndam carnem lascivientem sit maxime conducibile c. Kemnitius Har. Evang. cap. 86. pag. 1647. col 1. we lay them all together we shal find the composition excellent and of singular use and benefit to us And that God doth not nor permitteth any thing to be done unto the righteous but only for their good And therefore to murmure or repine against God or to question why he afflâ—cts one man more than another were in effect to question why he loves one man more than another But what if the cause of trouble be the consciousness of some known sin with the apprehension of Gods just anger when a man sees God set against him and his own conscience against him Gods anger and a wounded spirit who can bear When the spirit is overwhelmed with grief and fear it drives a man out of his right mind which in its distemper apprehends nothing but bitterness the bed of ease is a torment Job 7. 3 4 Job 7. 13 14 15 16 where dreams do scare and visions terrefie so that the soul chuseth strangling and death rather then life Job 7. 14 15. This trouble David felt in a great measure which made him complain there was no soundness in his Psal 38. 3 flesh no rest in his bones no quiet in his mind no comfort in his soul Ps 38. 4. the sight of his sins and sence of Gods anger had so distracted him that he roared for the very disquietness of Psa 38. 8. his heart In this case take meekness and this will bear up and bear out the spirit and beware by any means of saying as Cain said mine iniquity is greater then can be forgiven my Gen. 4. 13 punishment greater then I can bear But pluck up thy heart and say Jer. 10. 19 Mâ—c 7. 9. 1 Joh. 1. 7 2 Cor. 12. 9. Mat. 20. 29. 30. 1 Joh. 1. 9 Eph. 2. 4. Jo. 3. 16. Psa 25. 8. Ps 52. 1. Psa 86. 5. Ro. 11. 22 Psa 33. 5. Ps 100. 5. Ps 145. 9. Psa 34. 8. Psal 103. 8 9 13. Rom. 2. 4. with Jeremiah This is my sorrow and I will bear it And with the Prophet Micah I will bear the indignation of the Lord because I have sinned against him And in this case there is no cause of too much dejection and distemper For if we consider The excellency of the merits of Christ the sufficiency of his grace the wisdom of Gods providence the faithfulness of his promises how rich he is in mercy how infinite in love and that his goodness neither is nor can be exceeded by any wretchedness or sinfulness of man He is so patient that he is long ere he be provoked and when he is provoked he is so gracious that he is easie to be appeased men cannot Isa 57. 19 17 18. Num. 14. 18. Exod. 34. 6 7. Ez. 18. 21 22 23. Ez. 18. 31 32. Mat. 11. 28. 1 Tim. 1. 15. Mat. 1. 21. Isa 49. 15. Psal 3 27 Ps 89. 30. Ps 51. Ps 37. 24. Mat. 24. 24. Rom. 5. 20 1 Joh 5. 9. Jam. 2 17 Rom. 11. 1. Mal. 3. 6. Rom. 11. 29. 1 Joh. 4. 4. Jer. 32. 40. 2 Tim. 4. 18. Deus non deserit etiamsi deserere videatur Aug in Ps 44. Delicta non videt vis amoris Chrysologus Serm. 3. de filio prodigo By such erroneous sins they greatly offâ—nd God incur the guilt of death greive the holy spirit break off the exercise of faith most grievously wound the conscience now and then for a time loose the sense of grace until upon their returning into the way by true and earnest repentance Gods Fatherly countenance shine again upon them The judgment of the Synod of Dort dâ— quinque Art controv in Eccles Belg. cap. 5. de persev Sanct. Sect. 5. As in Peter and David 2 Sam. 12. Luk. 22. See it in Origen and others in primitive times Putas hic est non potâ—st non esse sed later Hyems est intus
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
and fâ—ll of courtesie the Ministers of the Gospel are to be followers of Christ and he was a Lamb for meeknesse for were a Minister never so well gifted and had the tongue of men and Angels if he have not meeknesse and charity all is nothing and therefore 1 Cor. 13. 1 Saint Pauls advice is let all things be 1 Cor. 16 14. done in love and his practice was the same for them with whom he had to deal the people under his charge how gently did he handle them how kindly did he entreat 2 Cor. 10. 2 2 Cor. 2. 8 2 Cor. 6. 1. them request them praying them exhorting them with all earnestness 2 Cor. 10. 1 beseeching them and so often as he speaks unto them it is in all tenderdernesse as a father to his children 2 Cor. 6. 13 in all things so behaving himself that his care towards them in the 2 Cor. 7. 12 sight of God might appear When a point of doctrine is to be delivered he will have that done with a kind affection follow the truth in love when sin is to be reproved Eph. 4. 15. that must be done in tender compassion I have often told you and now tell Phil. 3. 18. you weeping When any abuse is to be reformed he will have it done with a gentle moderation If any man be overtaken with a fault ye which are spiritual restore such an one with the spirit of meeknesse And we were gentle amongst Gal. 6. 1. you saith the Apostle even as a nurse cherisheth her children for a nurse to quiet her infant cum dabit 1 Thes 2. 7 verbera ostendit ubera shews the breasts when she shakes the rod. Saint Paul to the Corinthians the first Ep. 1 Cor. 4. ult the fourth Chapter at the last verse Shall I come unto you saith he with the rod or in love and in the Spirit of meeknesse for the good Ministâ—r like Davids shepheard hath a rod as well as a staffe A rod of correction Psal 23. as well as a staff of consolation A staffe to uphold the weak a rod to beat down the wicked For the Minister if occasion be may and ought to use sharpnesse according to the power which the Lord hath given to edification and not to destruction 2 Cor. 13. 10. When Christ was transfigured on the mount there appeared with him Moses and Elias Moses the giver of the Law the meekest man alive Elias a revealer of the Gospel a man full of zeal and fervencie The severity of the Law required a gracious dispencer and therefore it was given in the hand of a Mediator but the Grace of the Gospel requires a zealous Minister The Word of God is a precious treasure but the Ministers of this Word are but earthen vessels men of like infirmities and passions with your selves as Saint Paul said we have this treasure in earthen vessels and as the liquor relishes of the vessel so amidst the divine graces of the holy Spirit aliquid humani intervenit there is some relish of humane passions and affections hence we see some of Gods ablest servants his best Ministers sometimes too passionate and hasty and sometimes too remisse and slow and therefore as the slow are to be excited and quickened so are the hastie to qualifie their natural sharpnesse with gentlenesse and moderation Peter was a mild man filius Jonae the sonne of a Dove and therefore had James and John joyn'd with him who were Boanerges sonnes of thunder Paul on the other side was of a taâ—t and sharp nature and had for his companion Barnabas a son of consolation The Minister of the Word hath a word of terror for the obstinate and stubborne a word of comfort for such as are poor and penitent to the one he comes like Elias in a whirlwind Natura con tumax est humanus animus incontrarium atque arduum intens scquitur que facilius quam ducitur Sen. de Clem. lib. 1. c. 2. 4 2 Pet. 3. 9. 1 Tim. 24. â— Ez. 33. 11. Ez. 18. 23. Joel 2. 13. Mat. 5. 48. 1 Pet. 5. 10. to beat him down to the other he comes like Noahs Dove with the Olive branch of peace in his mouth to raise him up to the one he is the savour of death unto death to the other of life unto life Yet what ever their condition be the Ministar of the Gospel is to preach Repentance and to offer Grace to all that will accept it and this is to be done with all gentlenesse for the will of man is naturally stubborne and therefore sweetly to encline it and gently to move it is the best means effectually to perswade it which otherwise will become invincible by any terrors or threats of death or judgment there is no more ready way to snatch a man out of the hand of sin and to make him willing to run the way of Gods Commandments then to preach the Word in meeknesse for is not God the Father the Father of mercie not willing that any should perish but that all should come to repentance who will have all men to be saved and to come unto the knowledge of the truth He desires not the death of a sinner but is gracious and merciful slow to anger and of great kindnesse forgiving sinnes and iniquities and are we not called to the imitation of our heavenly Father to be like him in this particular in patience and meeknesse and tendernesse of compassion God the Sonne is the God of all grace the very character of meeknesse who would not break the bruised reed nor quench the Mat. 12. 20 smoaking flax Who came not to destroy mens lives but to save them Not Luk. 9. 56. to beat down but to build up the broken-hearted when he comes it is like Isa 61. 1. dew upon a fleece of wooll or like rain Psa 72 6. upon the mown grass And the same mind Saint Paul would have in us all Phil. 2. 5. that was in him God the holy Ghost he is the Comforter the God of all consolation that breaths inward comfort into the soul whose working is very secret and insensible but with great efficacy powerful sweet and unspeakable The God of love and unity he is and delights to be where men live in peace and amity appeared to Christ in the shape of a Dove and Mat. 3. worketh in all that are Christs the properties of a Dove meekness gentleness simplicity and innocency and if there were no more this is sufficient the united examples of the three persons Father Son and holy Ghost to work us to this gracious practice of meekness in our callings and Saint Paul sheweth that the servant of the Lord must be no striker but gentle towards all men apt to teach suffering the evill men patiently Instructing them with meekness that are contrary minded if God at any time will give them repentance that they may
believe a lie they 2 Thes 2. 11. doat on error and will be miserable in despight of pity VVe read in Saint Austin in the first of his meditations what he speaketh of the Quam vehementi acri dolore indignabar manichaeis miserebar eos rursús quod essa sacramenta illa medicamenta rejicerent insani essent adversus Antidotumqua sani esse potuissent Manichies raging against the Sacraments in this case the Meekness of one side must cure the madness of the other Could they erre with sobriety keep themselves within the bounds of moderation and be ready to lay aside their error when they are convinc'd of it somewhat might be said in favour of them but when that which with great peremptorinesse they have rashly taken up with much pertinacie and stubbornnesse they will obstinately maintain and desperately with bitternesse flie in the faces of such as contradict them admonish them or would reduce them when by their indefatigable and unwearied wiles they corrupt and ensnare the minds of the simple and compasse sea and land to make a Proselite it is high time that such be dealt with as Seducers and destroyers of silly souls Towards unruly and vain talkers and deceivers Saint Paul directeth Titus how to behave himself to rebuke them sharply and in the Acts Saint Luke tells us how Saint Paul handled Tit. 1. 10. Acts 13. 10 Elimas the Sorcerer for he that is an Heretick if he will not be reclaimed must be rejected when they become intolerable cast them off if Tit. 3. 10. they will not be brought to the unity of the faith but desperately seek to destroy it and seduce men from the right way they are enemies to meeknesse whom no fair means can reclaim rigour and extremest severity is fittest for them this for Seducers But such as are seduced through weaknesse or ignorance must be pitied not insulted over in this way to be profitable is to be pleasing Anger and indignation must be supprest Meeknesse and Charity must shine forth tears in the eyes grief in the heart compassion in the bowels tendernesse of affections must witnesse the desire to help them out of their errour Brethren if any of you do erre from the truth and one convert him let him know that he that converts a sinner from the errour of James 5. 19 20 his way shall save a soul from death Overcome them with kindnesse though they have erred from the truth in great measure bring them back and shut not that Gate of Grace against them which God hath set open for all nor with precipitate hast be not righteous overmuch Is he a persecutor of the truth such was Saint Paul an idolater an adulterer such were some of you Deal in meekness with him and if he fail in judgment only be not too rigid in judging such failings if from infirmity It were harsh to condemn every error for heresie about truths of lesser moment and remote from the foundation all that dissent from us or think otherwise than we do are not to passe under so hard a censure It cannot be expected in a world of such variety of men and minds that all should agree in all points and therefore let the modesty of the Apostle in this case be our rule if in any thing Phil. 3. 15 16. ye be otherwise minded God shall reveal this unto you Better instruction from good men and further revelation from a gracious God may bring them into the right way who for the present are in the wrong Besides truths we know as they are not all of one size so are they not all revealed at one time later times have manifested some truths which formerly were infolded in generalities which being throughly scanned a more full distinct and expresse knowledge is attain'd and unto such to whom they are still veiled if they come not up in every particular to our sense they are with meeknesse gently to be entreated not rashly to be repâ—ehended so many as build upon the same foundation 1 Cor. 3. 12 though the superstructure differ The fiery trial shall manifest every mans work of what sort it is and according to his work shall his reward be let us not therefore judge one another any more when God sees his time he will judge uprightly and then if we would stand before God with comfort let us be sure our work be good our doctrine sound and labour for an unity of faith which until we can have we can never have quiet United in affection we cannot be so long as we are divided in our faith be one there and a calme will quickly follow The next we must labour for an unity of order that of faith respecteth Doctrine this of Order Discipline the Doctrine of Faith is upheld and maintain'd by Order of Discipline and what Order can there be where there is not unity but where all decently and in a seemely order are united under one Discipline there will be quiet the Apostle doth often tell us the Church is but one Body consisting of many members so distinguished for their uses and offices yet so compacted for their places and order that there might be no schism in the body for where schism and faction is there will be animosities which many times rises to a greater height to biting and devouring Gal. 5. 15 Monstrum borrendum informe c. Virg. Aeneid 3. Chaos rudis indigestaque moles Ovid. Met. 1. Pythagoras dâ—o suprema prineipia constituit memerorum finitum all erum quod est â—nitas altâ—rum infinitum qui est binatius alterum bonorum alterum malorum principium Vnitatis enim natura si aeri thst bonâ—m temperiem si animu virtutem si â—orporâ— sanitatâ—m si civâ—tatiâ—us familiis pacem coacordiam piaestat c. Plut. moral lib. de Homero one enother The Church without order is as a monstrous body without shape or as the first Chaos without forme a rueful spectacle a burden to it self and a prey to others Now Unity ever attends Order and these are followed with meekness and tranquillity but where disorder is there is division there 's confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyranus Hieron Tremel Tertul. Oecumen Estius Bib Reg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apost lib. 8. cap. 31. there 's dissention there is tumult great disturbance and things turn'd up-side down for so that word of Saint Paul is by several Authors thus variously renderd by which we are given to understand the beauty of order and unity which God in a special manner is pleas'd to own as very much conducing to the peace and quietnesse of the Church without which there is nothing but jarres and broiles and rents heart-burnings and spleene against one another to the decay and overthrow of meeknesse which by order and unity is brought in upheld and maintain'd But there are not a few that say for what ends I will not I