St. CHRYSOSTOME urges thee to tell him where Christ laughed No where but thou readest that he was often sad when he saw Ierusalem he wept when he considered the traytour he was troubled when hee was about to raise LAZARUS he groaned and doest thou laugh k In Hebr. hom 15 Not so good Christians but our head mourning let all the members condole and mourne together with him The God of all consolation stay the weake hearts of his children that they be not carryed away with the streames of Corruption but that they may be dissolved in griefe for this wicked generation that if it be possible they may so lift up their voyce and weepe that their cry may get above the clamâ—ur of those sinnes that make the heavens weepe and the Land mourne He grant that we joy not the joy that is the begetter of sorrow l S. Chrys in Phil. serm â—lt in fo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but greeve the griefe which is the mother of joy and by which we shall enter into the joy of our Lord and Saviour IESUS CHRIST To whom with the Father and blessed Spirit bee glory as it was in the beginning is now and ever shall be world without end Amen FINIS BEATI MITES THE MEEKE A TREATISE OF MEEKNESSE handling the third Beatitude By IAMES BUCK Bachelour of Divinitie and Vicar of Stradbrooke in SVFFOLKE S. Aug. de Sanctis Serm. 19. Solent medicinae periti aegritudines quas curandas suscipiunt aliquando curare per contraria aliquando per similia Majores nostri planxerunt dies sues avi eorum planxerunt dies suos nullis hominibus dies placuâ—runt quos vivendo egorunt Sed posteris placent dies majorâ—us illis iterum illi dies placebunt quos ipsi non sentiebant ideo placebant quod enim presens est acrom habet sensum B. Aug. de diversis Serm. 19. cap. 3. NON SVM MELIOR PATRIBVS LONDON Printed for IOHN CLARK and WIL COOKE 1637. BEATI MITES MATTH 5.5 Blessed are the Meeke for they shall inherit the earth CHAP. I. Of Meekenesse and the blessednesse and subjects thereof MEeknesse doth aptly follow immediately after Mourning as which moderates the Soule that it refuseth nor comfort in any occasion of griefe but in all sorrow voides disturbance Thus St. BASIL describes a In Psal 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who are of restrained manners and freed of all passion so â—â—to 〈◊〉 no perturbation habit in their soules CHAP. 1. those are termed Meeke Without this meeknesse calme it the heart of man is as a trâ—ubled Sea when it cannot rest whose waters cast upon it and dirt Esa 57.20 b S. Gregor in Iob. l. 4. cap. 2â— lib. 5 c. 30. St. Aug epist 149. rayses soyle out of its owne distemper casting plat-formes of debates and stuffe and fancying imaginary contentions and vehemently acting them with him and him giving ill words and returning worse answers yea many times when in the Act of provocation it retained patience bethinking c S. Greg. past lib. 3. 10. Clem. Alexand Strom. 4. p. 356. 357. it selfe thereof it is exasperated and angry with it selfe for such forbearance Hence it is that the Scripture useth verbs in a moode which the Hebricians call Hithpael and which purports reciprocall working Isychius in Lev 3. to intimate how an unmeeke mind reflects upon and troubles it selfe Psal 37.1 Ps 73.21 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart is leaven'd swelled and imbittered with repine and wrath for Iam. 3.14 Emulation is bitter when once the heate of anger hath any thing violently inflamed the spirit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I whetted sharpned my selfe Iracos and so was cut to the heart and pricked with choller in my reynes to wit the seate of the iÌ„rascible facultie the ordering whereof not after the motions and lusts of the flâ—sh but according to the inclination and guidance of the spirit is the meekenesse of which wee intreat The Stoickes were so farre tâ—â—â— deâ—â—â—ding passions from a wile and vertuous man because anger griefe and other affects which be perturbations in others carried by passion in a wise man are disposers of the sensuall part agreable to the direction of the intellectuall and so subordinated to God made religions Hence it comes that the wrath of Man as fuming from the flesh workes not the righteousnesse of God Iam. 1 but unfits and sets off from good duties but the anger of the spirit prepares men to all godly operations and aversation of sinne Bee angry and sinne not Ephes 4. As Iob. 11.33 CHRIST groaned in his spirit and troubled himselfe his Deitie limiting how much his Humanitie should greeve and be molestâ—â—â— and all his trouble issuing from inward principles of voluntary heavinesse and bounded by wisdome and grace So they that are Christs have of his Spirit to governe their affections and excite and allay them not by carnall instigations but by godly considerations which makes that when others are contemptible in their passions they be venerable in their affections 1. Sam. 11.6 The spirit of God came upon Saul and his anger was kindled greatly which is well deduced by St. Gregrie d 1. Reg. l. 5. 1. Vt irasci mionis potuorit prius in eum spiritus Domini insâ—liâ—t quam metuenda sit ergo Sanctorum ira cerniâ—â—â— si â—â—sâ—â—ta meâ— in eoâ— Domini 〈◊〉 cogitâ—tums 〈◊〉 ergo 〈…〉 regintur 〈…〉 indigâ—â—te deâ—â—â—â—tèr pollumus povunt Si eorum 〈◊〉 mortum Sâ—â—â—â— spiritus creliâ—â—e The spirit of God came vpon him that his anger might be kindled greatly Was not see thou how much the anger of Saints is to bee diueded if wee 〈◊〉 Gods spirit comming vpon them if 〈…〉 â—old them cowardly moraâ—â— wee attend not haâ—â—â—pirit inwardly mâ—â—ning So est therefore 〈…〉 are correctedby the 〈◊〉 of our Superioâ—◠〈◊〉 â—ee accordingly â—remble under their indigniâ—◠〈◊〉 if not so swâ—â—â—â—he Jovaâ— that their impulsion 〈…〉 of the Holy Christ The 37. and 73. Psalmes may serve in place of a Commentary to this text and by them it appâ—ares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Meekenesse is a just proportion'd temper of the minde whereby it is prepared to the well abearing of it selfe e Mansueti scilicet portantes â—ugum Domini Matth. 11. Remigius in Psal 36. in the yoke of CHRIST to commit the kingdome unto God to be quiet and silent not to take displeasure at any of the Lords dealings with our selves or others to be affected unto God in Plato's f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase exceeding exceedingly and to all other things to stand indifferent This the sentence of the most learned g S. Aug tom 10. in append de eo quod coÌ„monemur ab scandalis mundi cavere Mites sunt quâ—ous in omnibus bonis qu e faciunt non placet nisi Deus in omnibus quae mala patiuntur non displicet Deus Father They are
meeke whom nothing but God pleaseth in the good which they doe and whom God displeaseth not in the evils they undergoe Those meeke are blessed because they shall inherit the earth and have a comfortable fruition of Gods mercies in all conditions enjoy the benefit of all the promises which godlinesse hath for this life and that which is to come with perpetuall gladnesse and cheerefulnesse in the land which the Lord their God gives them What the rigorous fierce and violent seeke in differences and endlesse desires security and to have their will that the meeke finde in accommodation refusing to choose for themselves and accepting what God sends As Salvian sayes i De gubernatione Dei l 1 p 324 Nullienim ut opinor beatiores sunt quam qui ex sententia sua atque vtto agunt The godly contenting themselves alwayes in all estates with the will of God are ever blessed for none I suppose oâ— are more blessed then they that fare according 〈◊〉 their owne desire and wish seeing this is the very notion of blessednesse for a man to have which hee will and will what is convenient The word k Tanquam possessionem haereditariam recipinum ea quae promissa sunt nobis St. Ambros de obitu Theodosit Inherit notes that wee receive those things which are promised us as an hereditary possession and Inheritance is a free sure and honourable title That the meeke as regenerate and adopted in CHRIST have not onely a lawfull but a sanctified use of common favours That they confine their desires to that portion which their heavenly Father hath allotted them by his will abhorring that which comes not by meanes and wayes prepared and approved in Gods testaments certaine of this that if they should possesse all the earth there would bee no blessing in it were it not Gods legacie to them That as their heritage they intaile the goodnesse and mercies of God for both lives to their posterity as in any after generation they shall be capable thereof Psal 37.22.26.29 The meeke inherit the earth condescending to others so much as reason and Religion suffer they purchase themselves good-will and furtherance to promotion and whereas the difficult and angry vexe their owne ghost and make their lives tedious displeasing God and their neighbours the meeke and moderate enjoy themselves and the creature with the favour of God and man Wisely St. Chysostome â—omil 75. The meeke that put up wrongs shall not thereby prejudice themselves but preserve their estate when the proud and peremptorie oft lose their patrimonies and their Soulâ—â—â—â—â— They that depart sometimes with their right for â—â—iets sake and what they may forbeare suits in Law CHAP. 2. increase their substance when they that are extreame in maintaining their owne and hasty to contend doe frequently spend their stocke alwayes lessen their store But this is but a little part of our Masters intent ayming at higher things and propounding that meekenesse which is not onely a worke but a fruit of the Spirit and therefore sweet of it selfe and desirable for it selfe participating as of the labour so of the gaine in godlinesse Let us then in search of our Lords meaning inquire into the chiefe subjects about which Meeknesse is versed namely in matters Spirituall Thom. de Kemp. de imitatione Christi l. 2. 9. 10. ad fin and Temporall in the successe of our private businesses and in the issue of publique affaires in each whereof wee may observe both the vertue of meeknesse in the practice of lenity and the blessednes in the inheritance of the earth CHAP. II. Touching the Exercise and reward of Meekenesse in matters Spirituall IN Spirituall matters the worke of Meeknesse is at the pleasure of God to take alike the with-drawing of inner sweetnesse and the over-flowing of the cup in sensible devotion obediently to endure the molestation of the Old man and presence of evill the imperfection of the New man and absence of good Concupiscence is ever inhabiting in us but it doth not ever equally assault us God in grace restraining it and curbing the enemy that hee may not stirre it nor tempt so much as hee could disquieting the Soule with his fiery darts and violent injections But when to humble God's servants and let them know themselves and for other holy ends Sinne and Sathan are let loose upon them with all forces to invade and buffet them 2. Cor. 12.7 that incumbrance passeth all other vexations PAUL met with infinite miseries calamities oppositions persecutions but all of them did not so weary him of his life as the incounter of Concupiscence in which he bemoan'd his wretchednesse and sued to bee speedily delivered from the mortall body Rom 7.24 Therefore it is the perfection of Meeknesse and manifests the power thereof in the greatest measure of resignation not to despise the chastisement of God smiting Subtractionis verbare nor be impatient under his most grievous hand scourging with the Rod of the oppressour permitting strong temptations The inhabitation of Sinne is more redious then any prison or penance and it is a servitute worse then Turkish worse then Egyptian or Babylonian to be captive and sold under sinne so that it may act in a man whether hee will or not and provoke and molest all his senses and faculties with offensive motions For albeit Concupiscence as remitted in Baptisme be not reckoned for a sinne unlesse it be consented to in its inclinations and therefore the Apostle urged much but not consenting said It is no more I but sinne that dwelleth in mee Rom. 7.17 Yet because Concupiscence is in its owne nature evill the stirrings of it are more then any thing else ingrate and irkesome to a renewed mind Notwithstanding in the bitter conflicts thereof and strivings of the Flesh and the Spirit the Meeke saith not with Rebecca why is it thus with mee But rather sayth it is the Lord and I will beare the Indignation of the Lord because I have sinned against him untill hee pleades my cause and judge the Enemy Mich. 7.9 it suffices me that his grace is sufficient for mee that though I bee burthen'd I doe not fayle though I be hard driven I doe not yeeld but resist Although Grace detest and abandon Sinne more then Hell more then the Devill and ever earnestly labours and solicites for complete purification from all the reliques and fomes of it yet attends it therein Gods leisure contented to serve him in hard battels with lusts warring in the flesh till hee shall thinke fit to release Thus St. Paul in the heate of contention with Sinne praying for deliverance meekely thankes God Rom. 7.25 as glad hee could stand in so cruell assaults and willing to continue the fight so long as God should judge it meete to hold him in warres which is a worke of perfect Meeknesse Moreover the Meeke is not male-content though in Spirituall things his abilitie of performance be not answerable to his will
flourishing a Church as ever Is there any Christian beaâ—â— that can without sorrow meditate the desolation of the 〈◊〉 Churches and the poore termes of Christâ—â—◠〈◊〉 there to those of former ages that three Patriach's and the reliques of famous Churches under them should bee enslaved to Pagans that from Ierusalem to Iâ—â—rirum in the most goodly countreys of the earth in the prime of Saint Pauls travailes and plantations Tarcisius should overflow and Mahomet bee honoured where CHRIST was worshipped And 〈…〉 hoâ—â—â— what sorrow sufficeth in behalfe of 〈…〉 â—â—â—ring nations the heaâ—â— of 〈◊〉 religion is 〈◊〉 of dangerous superstition 〈…〉 novelty Oh Christianitie 〈…〉 dome Religion should 〈…〉 of so many brave 〈◊〉 and 〈…〉 the fury of warre 〈…〉 noble and worthâ—◠〈…〉 held out of their dominions That our land is afflicted with unkindly seasons letting in evill diseases and inconveniences upon us that the plague the perpetuall fore-runner of an angry God the Lords harbinger before him goeth the pestilence Hab. 3 5 hath set an heavy foot in severall places And who is ignorant of other numberlesse causes for our greatest griefe But alas for griefe These times in our exigents and the excision of other Churches and States in stead of mourners produce us wantons that make much of themselves Amos 6. with Wine and Oyle Intus vino extus oleo Wine within to make the heart glad and oyle without to make the face shine but they are not grieved for the affliction of Ioseph the troubles of the Catholique Church which argues their mirth unordinate and unchristian Es 22.11.13.14 Now lest any man should slack his griefe with conceit that it is good for men to bee afflicted good for the Church to be tryed in Gods fornace good that offenders should be punished by God and men Let him heare Tertullian c In lib. de spectaculis bonum est cum puniuntur nocentes Who but onely offenders will deny this and yet innocent persons ought not to rejoyce in the punishment of others when it rather suits with the innocent to grieve that a man like himselfe should become such an offender d Tom. 4. Hom 18. and 〈◊〉 the grave sentence of St. Chrysostome If God punishing saith as I live I delight not in the death of 〈◊〉 dies â—â—e should imitate the Lord 〈◊〉 because a sâ—uneâ—â—atâ— given occasion to be justly 〈◊〉 CHAP. VI. CHAP. 6. Of the consolation that attends mourners and the speciall comforts of the former kinds of mourning BLessed are they that mourne why because holy sorrow is of it selfe a blessed affection and the rectifying of our griefe is a part of our happinesse and makes our mourning beatificall They shall bee comforted Es 61.1.2.3 Christ was therefore Christ anointed with the oyle of gladnesse to comfort all that mourne and give them the oyle of joy S. Chrys wee cannot but blesse the sorrow that renders men the subjects of his comforting They shall bee comforted both here and hereafter and the lesse here the more hereafter Luk. 16.25 And for that no content of this life is comparable to the least degree of joy in the other they are happiest that receive least of their consolation in this world a S. Hiâ—â—â—â— in ps 89. It is a most pleasing consequent of godly sorrow that wee shall 〈…〉 it 2. Cor. 7.10 which is 〈◊〉 inducement among men to any action of diâ—â—â—â—â—â—g For the inteâ—â—â—â— it i◠〈…〉 Christians very mourning is so 〈◊〉 as an 〈◊〉 grace so that his continuall mourning 〈…〉 not him to rejoyce 〈…〉 mournes a 〈…〉 Bernard fits our purpose b De conversione ad clericos c.. 19. beati qui lagent lugeat abundanter lugeat sed ron sine pietatis affectu et obtentu consolationis Blessed are they that mourne let men mourne abomâ—â—â—â—â—ly 〈…〉 as they can let them mourne but not without godly affection and taking of consolation such as the Gospell affords the faithfull in their mourning A heart most rejoycing in GOD is apâ—est to sorrow for that which might interrupt communion in God and mourning then proceeds most kindly when the soule most delights it selfe in God and in 〈◊〉 love acts sorrow c S. Chrys in Phil. 4.4 in Col. ser ult in Eth. If you marke it the greatest mourner in Israel was the sweet finger of Israel A Christian is never more assuredly joyfull then after yea in religious sorrow Psal 94.19 Much the fitter for my holy performance worldly sorrow workes deâ—â—â— eating the heart and marrow and drinkiâ—â— up the vitall spirits Sorrow according to God not 〈◊〉 â—â—pentance and life chearâ—th and quickneth â—he Spirit to worke out the full worke of repentance and salvation Sorrow at things for which wee ought to bee sad is worldly and of the flesh so farre as it vexeth distempers and indisposeth to any good action not raising the heart to God-ward but making it averse and unready 〈◊〉 â—â—â—ces of Religion d Cassian de Coenob institutis l. 9. c. 11. One spirituall affection exâ—â—â—◠〈…〉 one scripture exâ—ortâ—th 〈…〉 Blessed are they 〈…〉 mourne rejoyce 〈…〉 Have your affect 〈◊〉 Gods command 〈◊〉 red for all 〈◊〉 and workes of 〈…〉 the sorrow 〈…〉 of 〈…〉 involuntary and â—â—â—â—â—â—ing but spontaneous CHAP. 5. gâ—â—â—â—full and quieting the 〈◊〉 this mourning is not by necessity of nature but liberty of free grace Zach. 12.10 The spirit of grace is powred upon converts and so they mourne whence their errour is discovered thâ—â— thinke amisse of Religion oâ— it is killed the spirits of men with sorrow and mortification who doe not minde that it â—â—th â—omâ—â—â—ter which 〈◊〉 â—â—th the â—â—â—ld of sinne and causes 〈…〉 sorrow Jud. 16 8 〈◊〉 should forget his name if he caused disconsoâ—â—â—â— griefe and mourning without comfort There 〈…〉 was spirituall man who in his sharpest conviction and contrition thought not himselfe 〈◊〉 thâ—â—â—ver before who 〈…〉 God 〈…〉 sensible of his sinne that be châ—â—◠〈…〉 â—â—o would exchange the sorrowes 〈…〉 full â—eâ— or any world by pleasures 〈…〉 proved by St. BERNARD 〈…〉 saying 〈…〉 had 〈◊〉 that a 〈…〉 the griefe which prâ—â—â—eds from abaâ—â—◠〈…〉 world 〈…〉 to Saints the 〈…〉 earthly solaces CHAP. 6. Common teares have operation that heavy mindes take great pleasure in weeping how should not then the teares which through Divine griefe are distilled from a pure heart bee most satisfactory Oh that men could perceive the fruit of godly sorrow that it is not frustraneous but effectuall to everlasting consolation The Spirit that is our Comforter descended in forme of a Dove as having no gall and that which carnals account gall is sweeter then their honey Now let us in few words point at some comforts which are peculiar to the severall heads of mourning before specified first he that mourns for his owne speciall sinnes hath for his comfort the assurance of their pardon written in his face and on the Tables of his sorrowfull heart Teares
third beeing about to say have peace with all men because he foresaw that to be difficult he premised if it he possible and subjoyned what is possible when he saith so farre as is in you for if we desire to preserve in our minde charity towards them that hate us although they have not peace with us yet without doubt we have peace with them As DAVID Psal 120 7 speakes of himselfe Ego pax I am peace all the interruption of it is by the importunity of my adversaries as for me I mâ—y be called peace being peaceable as Peace it selfe And that briâ—fly of the good worke of our blessed agents the Peacemakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because wee are to enlarge our selves in the extent of that happy worke which is according to all the variety of peace beatificall vertue flowing over all the kindes of Peacemaking The Spirituall the Oeconomicall the Politicall the Ecclesiasticall of all which I will orderly intreat The Spirituall peace is in reconciliation with God when repenting of sinne we are reunited to him and revested in his love and grace This is the peace of God because there is no peace to the soule but in God and from God Out of whom and without whom there is nothing but trouble and paine and infinite misery he is our Peace-maker That which St. Basil gravely determines In Ps 29. Perturb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perturbation is caused by alienation from God pray we then that the light of Gods countenance may shine upon us that wee may be in a constitution beseeming Saints quiet and meeke and every way untroubled by the preparation of peace ready to every good work The Lord will blesse his people with peace Psâ—l 29.11 The God of peace sanctifies and makes peace in the soule through operation and sense of his grace enables to subject the flesh to the spirit affection to reason and by the nurture of God and his discipline to hold correspondence with with him Pax enim nostra à defiderio creatoris inâ—hoatur et manifesta visione per ficitur Quia videlinâ—t corpus ejus quod mente inhabitatur â— perversit desideriorum moribus sub justitiae dispositione refraeâ—ctur In Gal 5.22 No pâ—taemus pacem in ea tantum esse quaerendum sicum alio non jurgemur sed tumpan Christi hoc est haeroditas nostra nobiscum est si tranquilla meus nullis passâ—nâ—bus perturbetur Great is the peace of those that love Gods law who enjoy all things with a testimoniall of reconciliation and peace with God and his creatures and have the creatures suppliants each to other and all joyntly to God that they may receive vertues to bee beneficiall to them Hos 2.18.19.21.22 And they shall know their Tabernacle to be peace which blessed Odo contracting the morals of St. Gregory thus paraphraseth Peace is either in the beginnings which Christ gives here or complete when the beleever departs into peace for our peace begins by the desire of the Creator and is complete by manifest vision of him therefore the tabernacle of the â—ust hath peace to wit because his body that is inhâ—â—â—â—d by the mâ—nde is bridled under the dispose of â—ustice from the disorderly motions of lusts Phil. 4.6 7. The peace of God discharges the heart of care and allayes the perturbations of the whole man Ioh. 14.27 Peace I leave unto you my peace I give unto you let not your heart be troubled Strom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon St. Hierom Let us not imagine that peace is onely to bee sought in this if we wrangle not with others but then CHRISTS peace thas is our inheritance is with us if a quiet minde be disturbed with no passions How beautifull are the feet of â—he Embassadors of the Gospâ—ll that be dispensers of this peace Rom. 10.15 In very deed saith Clemens Alexandrinus Blessed are those Peace-makers who instruct and induce into that peace which is in reason and a life led according to God them that bee here impugned by ignorance in their life and erring course Only wee must beware that we delude not consciences with false peace Ier. 6.14 rather let us smite them w th Christs sword that cuts asunder the bands of iniquity then any wayes cast theÌ„ into carnall security instead of spiritual peace The pacifying making up coÌ„tentioÌ„s amongst meÌ„ quarelling for worldly goods is good but here potior sublimior pacificatio intelligenda est a nobis S. Chroâ—ariuâ— illam dicam qua homines gentiles qui inimici sunt Dei per instantiam doctrina adducuntur ad pacem qua peccatores emendantur Deo per poenitentiam reconciliantur qua rebelles baretici corriguntur qua ecclesia discordantes ad unitatem pacemque formantur justly are such called the sonnes of God as imitating Christ the son of God who is our peace and reconciliation CHAP. II. CHAP. 2. Of Peace betweene Neighbors and private men and of unnecessary lawing OEconomicall Peace is that of the family between husband and wife Parents and children masters and servants 1. Cor. 7.15 Which if it be wanting division ruines the house neither would God have this neglected by his Ministers and therefore prescribes pax domui huic peace be to this house for the Apostles greeting and benediction Repugnant to this peace are conventicles and such as creepe privily into houses and divide families with the novelties of their superstition so as the father and master remaining right to the Church they corrupt the wife and mayd and which is evill theft screwing themselves into the good opinion of females they draw no small contributions from women and servants without and against the will of their husbands and masters But we shall let these Foxes alone in their boroughs out of a longing to be in the quicker pursuit of politicall peace which is either private of some particular persons or publike of the whole state For the former it concerns all neighbors to have peace one with another not embrace it on râ—â—sonable offers for he hates peace that is spoken to for it and is still for warre Psal 120.6 7. but to tender conditions of peace and demand it at the hands of others This office God imposes on every Christian even towards the worst Pagâ—n therefore it is excesse of pride in any man to affirme that he scornes to seeke to such or such who it may be are meaner then himselfe if they will sue to him much may be Indeed when men are faln out if one chance to bee in worldly respects a little better then the other it is wondrous how they beare themselves upon it crying let him come and seeke unto me if they be equals they will spend much rather then yeeld to make the first tender of an agreement but to crave a peace that will they never doe Heere beloved think how infinitely God almighty is above us Therefore as St. Gregory divinely reasons when
contemned as simple to the world then magnified for policy riches honours b Bonaventura ser â— de omnibus sanctis No marvell if poverty was refused before Christ but since Christ chose it Et in suam accepit partem it is to bee savorie unto Christians and embraced by them Seneca reasons against them who when some point after them as they walk in the street and say O viruÌ„ doctum see a learned man are more delighted then if it were said O virum probum there goes a vertuous man And yet the Christians bee rare that are not gladder of the gifts that make admirable with men Of gratiae gratis dagae then of gratiae gratum facientis then of the graces that make acceptable with God Luk. 10.18.20 When the seventy exulted that even the Divels were subject unto them our Mâ—ster insinuates that Satan for his pride fell as lightning from heaven and represses the rising of the Spirit for such priviledges and forbids staying in our joyes in the gift of miracles Tertul. adversus Marcion l. 2. or any endowments or operations that men may perish with and propounds as a due object of our rejoycing they having our names written in the booke of life which is the rowle of them that be in the state of true grace All which is not against high places in Church or Common wealth for degrees are of God but ambitious seeking of them and loftie behaviour in them An Emperour may be humble a beggar proud it is the low minde Christ requires not the low estate that men should not affect inordinate eminency nor thinke themselves worthy honour which God casts not uppon them but lay themselves downe to Gods providence and the order of his word for reputation and advancement and get a good report by Faith Heb. 11.39 It is against the faith of GODS kingdome and wise government to desire of accept glory of men out of his wayes Iohn 5.43 And without doubt it is culpable for a man to climbe up into a state moribus suis et meritis improportionatuÌ„ that suits not with his manners and merits and so makes not of necessitie a vertue c Vid. S. S. Hilar. de Trinitate l. 9. but of vice necessitie d Gersâ—â— â—â—â—plicitudine 〈◊〉 â—sticorum fol. 26. v. moribus suis et meritis inproportionatum Otherwise promotion is of GOD and many in their ignoble ranke are as emulating and conceited of their worth as who is most and given to aspire if they had any possibilitie and because of their forlorne hopes fuming against men of qualitie and desert and crying downe prelacie The Poore seekes not great things for himselfe and if God allot them lookes farther then himselfe in them It is a passage worthy St. CYPRIANS preferment As it is e De jejunio et tentatione Sicut pereptoria est altitudo quâ—sita et periculo fissima est oblata non quod potestas quae ex Deo est sit damnabilis aut ordinatio divina peccatorum sit obsterrix sed quod excellentiaÌ„ cujus spiritus sanctus author ita debet complecti humilitas ut qui vocatus est superior nesciat se sublimem per omnia agroscat conditio coÌ„ditorem gratia largitorem pernitious if it bee sought so offered it is very perillous not that the power which is of God is condemnable nor that the ordinance of God is the midwife of sinnes but that bumblenesse ought so to embrace highnesse whose Author is the Holy Ghost that hee which is called higher may not know himselfe aloft and the creature in all things agnize the Creator and grace the giver CHAP. IIII. Of the Kingdome which the Poore enjoy NO man will doubt that the Poore are blessed that beleeves them possessed of a Kingdome in which is all variety of contents and the Kingdome of God which according to his super-eminency transcends all humane satisfactions and apprehensions Ps 4.7 Because men seeke in Riches and Honour excellency and abundance therefore CHRIST a D. Thom. 12.69.4 promised the Poore that take their affections from them the Kingdome of Heaven whereby man attaines the excellency and abundance of all good things When mans dominion ceaseth Gods Kingdome begins when we see wee have no power to rule our selves God erects his Kingdome in our hearts and puts upon us the holy Regiment of his Spirit when man is nothing God is all in all when the heart is broken and despaires of the creature God helpes b S. Basil ibid because Physitians relinquish the broken in heart God himselfe drawes nigh to them and undertakes their cure Psal 34.18 Es 66.2 The Lord lookes to the poore and contrite as the Virgin Mother sayd GOD lookt on her lowlinesse and a looke from the highest Majesty is such a grace that King David who knew the estimate of such favours admireth it should be showne a man Lord what is man that thou shouldst looke on him Such testimony and imparting of his grace satisfies the illighten'd heart Psal 4.6 c Origen in Lev. It is full happinesse if God looke on a man Lev. 26.9 PETER was almost perisht CHRIST recovered him with a looke as the Sunne looking upon the fields that would else remaine barren makes them flourish with its rayes so God looking upon us illuminates and makes us fruitfull with his beames The poore that hath nothing in himselfe possesses all things in Christ Gal. 2.20 d B. Aug. de continentia c. 22. Vivo jam non ego sed Christus ubi non ego ibi faeliciùs ego Now I live not but Christ and where I am away there I do best We are happiest in not being that CHRIST may be instead of our selves an agent in us and for us infinitely more blessed potent and satisfactorie 1. Pet. 5 God gives grace to the humble and as Lorinus there notes grace no where maintaines its name more then in the humble who takes whatsoever is given as freely given by grace and accordingly gives thankes As waters runne to low grounds so Gods graces to lowly e B. Aug. de S. Virginitate c. 35. hearts where he hath the whole praise of them f Pauper mendicus ille est qui nihil sibi tribuit sed totum de misericordia Christi expectat â— Prosper in Ps 106. for the poore and Gods Begger attributes nothing to himselfe expects and takes all of CHRISTS mercy The more the Centurion humbled himselfe and disswaded CHRIST from entring his roofe as unworthy the more CHRIST enters his heart as capacious of him and admires and renders him admirable The lower MARY sate at CHRISTS feet the more of CHRIST and his heavenly doctrine descended intó her the Moone must be emptyed of light that it may receive light from the Sunne and diffuse light and influence to inferiour bodies PAUL must be nothing in his flesh that CHRIST may bee all the Spirit informe him and grace
dâ—ploâ—eth sonne 〈…〉 cryes and continuall 〈…〉 The dayes are evill should 〈…〉 should wee 〈…〉 it is the judgement of Climactus a true penitent conceives himselfe to loose every day in which hee mournes not c Gradu 5. ad finem This spirituall mourning is called sorrow according to God 2. Cor. 7.9 because as Aben-Ezra d In his Comment upon the Decalogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaches more like a Christian then a lew A man is bound to remember God every moment so that whatsoever he doth he may not doe it but for his honour and that hee refraine himselfe from things prohibited onely for the glory of God alone After this rule sorrow according to God as God would have it and mooves it is devoted to him and grieves more for the dishonour of God in a sinne then for our owne pollution or punishment which sorrow is said to worke repentance unto salvation for that it causes daily usage of penitentiall practises by remembrance of sinnes past and consideration of the present preserving the soule in horrour of them and holy confusion of heart and face for them and so preparing it to walke humbly with God and inferring a resolution to forbeare whatsoever is offensive and for to please God that it may rejoyce in him and his salvation Sorrow is the soules averting and withdrawing it selfe from that it apprehends evill all evill is either of fault or paine and both of them either our owne or others therefore the holy groâ—es mournes first for his owne sinnes secondly for the sinnes of others thirdly for his owne afflictions fourthly for judgements upon others CHAP. II. Of mourning for our owne sinnes THE godly sorrower is toucht with griefe first and chiefely for his owne sinfulnesse not sorrowing but the cause makes the mourner blessed are they that mourne not for their dead nor their losse but for their sinne saith holy Chrysostome to mourne for worldly things is a vexation annexed to them to mourne for heavenly things in a worldly manner is our vanitie about them but to mourne for Tammâ—z Ezech. 8.14 or with the Merchants of the earth to weepe over the mother of harlots Revel 18.11 that mourning is most fleshly and diabolicall as theirs is worse then bellish that mourne because they cannot sinne in many particulars so much as they would have not wherewithall to avenge themselves have not meanes for their lusts in bravery riot and other excesses Hom. 22. ad pop We cannot complaine of the world for lack of mourning there is lamentation enough in every corner this is our complaint that men mourne in vaine when sorrow cannot further them S. Anastas serm in ps 6.9 St. Chrysostome a Ad pop hom 5.7.18 in divers homilieâ— wittely notes that sermon remedies uâ— evil◠〈…〉 therefore God appointed it to homile faine and of a malady of sinne made a remedy Eâ—â—â— 6.21 Blessed are they that weepe exercise their sorrows about their sins the onely object in which griefe availes I but some will say wee are of such a constitution as is not capable of teares if so Christ speakes againe to them blessed are they that mourne are you of such a temper as is not capable of mourning neither it is not so much the trickling eye as the bleeding heart that mournes before God bemoaning and greatly condemning it selfe 2. Sam. 24.10 Ier. 8.6.31.18 The heart of sorrow is in the sorrow of the heart where there is most turning from and flight of the heart there is most of the definition of sorrow as Rom. 9.2 the Apostle defines his griefe by the great heavinesse and continuall sorrow of his heart Prov. 15.13 by the sorrow of the heart the spirit is broken And herein there is no sorrow like the sorrow for sinne Zachar. 12.10.11 it equals the greatest sorrow in a familie which is mourning for a first borne for one onely sonne 2. Chron. 35 25â— the greatest sorrow in a common wealth which is the mourning for the untimely and unfortunate death of a pious and worthy Prince as was Iosiah for whom Ieremy made his lamentations and in the name of the Church and state 〈◊〉 â—f there were ever griefe like that griefe Iâ—â— 1.12 The sorrow of grace may come short of that of nature extensively in teares otheâ— expressions because therein grace is lefâ— unto 〈◊〉 false and hindred rather then assisâ—â—d from nature 〈◊〉 spirituall sorow withoâ—â— compâ—iseth exceeds the naturall intensively in the essence of griefe that we most really sorry for which in our judgments and affections we most avert and shrinke from Intellâ—ctuall griefe is the principall because of the highest faculty and belonging to superiour reason whereby the understanding conceives sinne the greatest evill and the will abhorres it more then any other and adjudges greater heavinesse to the soule for it Whereas in ordinary griefes men would be without all sorrow or sorrowlesse holy griefe is voluntary which the soule assumes on it selfe and would encrease according to God and religion in great desire of godlinesse embracing all griefes in order thereto The godly heart prayes for the removall and keeping away of sinne more then any dammage or misfortune and for that it more composeth it selfe to sorrow and in dislike of it selfe is smitten with horrour and shame so as it is not in other griefes I shall enlarge my selfe a little in this matter to provoke them that can and quiet them that would abound in teares a meane conceit may make a man laugh more then hearing of a rich fortune befalne him in which he more rejoyces likewise lesser griefes may wet the eye when great sorrowes dry the heart And although there may be much difference betwixt the tears shed for joy which trickle warme downe and the scalding sharpe and salt teares that issue from b Cassian Col. 9.29 S. Isaac de contemptu mundi c. 29 p. 698. sorrow when all that is within a man is affected with griefe the teares that proceed a turbato felle from a troubled gall bring bitternesse with them and running from the eyes evidence by proofe of the taste the nature of salt which they contracted in the c De mirabilib S. scripturae inwards Yet griefe begins to breake away when it sheds forth in d S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teares indeed teares are the sustenance of a sorrowfull minde therefore our Saviour justly calles them blessed that weepe because the grieved soule receiveâ— therein great content many mourners would buy that repast at high rates But it is manifest from holy DAVID that Religion extracts teares and that in plentifull measure from the most valiant and warlike whensoever it findes a constitution apt thereunto they that can weepe upon any occasion if Religious doe oft weepe for their sinnes one of the Ancients resolves e De vera falsâ— poenitentia c. 9 Seiat se culpabulitèr duruâ— qui destâ—t damaâ— temporis vel mortem
sayth St. AMBROSE g Latrymae solens legationem accipere pro peccatis in ps 37. are went to undertake an embassage for sinnes and they are Embassadours that alway returne peace to the melting spirit and assure deliverance from the sinnes for which there is such weeping Luk. 7.38.47 It is no sâ—â—â—ll comfort to a penitent that though he cannot bee without sinne in the body hee can ever 〈◊〉 for the sinnes of his flesh 2. They that mourne for the sinnes of 〈◊〉 marked for Gods peculiar â—â—â—h â— 4 〈…〉 in the forehead with the 〈◊〉 Taâ— Before 〈◊〉 Hebrew letters were changed by Ezra Taâ— had the h S. Hierom in Ezech. et in 1. Esaia visâ—â—â—e Tertul. adversus Iud. os forme of a Crosse as the Greek and Romanâ— God therefore would here them 〈◊〉 with his owne impâ—â—â—â—â— the figure of his Crosse in token that in his passion of all others they should be freed and so are they signed in their foreheads because all may read in mourners faces testimonies of Religion That signe is a seale that Christians shall not be charged with their sinnes whose iniquities they lament worthily St. Gregory the great Holy men i In Reg. l. 4. c. 2. Divina propitianis auxilio â—â—uninutur by this that they devoutly sue unto God for sinners are fenced with the aid of Gods mercifull grace * The same Signe is a confirmation as St. Chrys speakes That wee shall receive a retribution for every Christian sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Rom. serm 31. that they may not be in any sort defiled with their crimes whose uncleannesse they could not wipe away with their prayers 3 They that mourne in their afflictions convert themselves to him that smites and greeve that they compell their loving father to deale strangely with them shall have their chastisements sanctified to them and find that of God in them as to blesse the time that ever they were afflicted as Lewis the godly King of Erance in his conference with Henry the third told him k Apud Gulielm Paris p. 1201. Reversus aurem ad meipsum â—r ad cor meum regressus ingressin It is hard to recount the troubles of body and mind that I endured as Christs Pilgrim and all things went ill with mee 〈◊〉 I thanke thee oh most highest but returning 〈◊〉 my selfe and my owne heart and retireing in the clâ—fer 〈…〉 which the Lord of his grace varable fed mee then if the whole would had 〈◊〉 subdued unto mee 4. They that mourne 〈…〉 all judgements and the causes thereof and puâ— themselves betweene Gods wâ—â—â—h and 〈…〉 pâ—â—â—â— of the 〈…〉 Ephrem reports of the holy Fathers defâ—nct in his time l Pag. 767. They were usefull to the Lord they saved themselves and others by excellent examples of life They were hold out as a glasse to all beholders One of them was able to 〈◊〉 God for many men Two of them were able to stand before God in holy prayer and assuredly pacifie the Lord God for many thousand men This is certaine that mourners and supplients doe the best service in the world and in universall judgements exempt themselves â—onah 14.14 Ier. 15.11 have at least quietnesse of mind in and under them and this noble record in their conscience that they drew not on the vengeance of God but withheld it what was in them when secure Christians that doe not lament publique sinnes that doe not deprecate common judgements in nationall and overflowing scourges have this cold comfort that they may 〈◊〉 themselves they made up on breaches but in lieu of mourning for iniquitie reviled authoritie CHAP. VII Of the encouragements to the exercise of 〈…〉 IF 〈…〉 specially 〈…〉 â—â—em Ier. 13. â— CHAP. 7. Though Moses and Samuel stood 〈◊〉 me aâ— yet my mind and 〈…〉 people Moses and Samuel are mentioned above others because they praied for their enemies the God of love most regarding their interâ—essioÌ„ that have the charitie to mourn for the evill and bee earnest for the good of an 〈◊〉 〈◊〉 supposition shewes that iâ— any thinges beâ— devised can prevaile the standing up of the righteous shall speed God himselfe infiniâ—â—â—s that he inforced and suffers 〈◊〉 by the prayers of his children Dead 〈…〉 alone shâ—wâ—â— that he may be held by the prayers of his Sâ—iâ—â—s 〈◊〉 Saint Hierom celâ—â—sta a In lâ—â— 2â— Therefore God saying let me 〈◊〉 animated b Tertul. 〈◊〉 Marcâ—â—â—â—â— l. ◠〈…〉 disâ—â—â—â—â—â— illos ut ille postulâ—â—do et sâ—â—â—â—t ipsum â—fferedo non sinrret S. Greg. in Ioh. l. 5. 9. quiâ—â— est seâ—â—â— dâ—â—â—re admitte 〈…〉 procandi 〈…〉 praâ—â—re 〈…〉 didiretur 〈…〉 pro populo 〈…〉 qod quâ—◠〈…〉 â—â—â—â—san to strive in prayer as implying how 〈…〉 might doe with God and that the 〈…〉 overcome of him unlesse hee should let his hold goe And the Prophets thus understood God therefore Ieremy desists â—otâ— praying for this people though the Lord himselfe 〈◊〉 my 〈…〉 â—â—â—led him to leave off Ion. â—4 â—â— but 〈…〉 â—ore fervent in prayer 〈…〉 perceiving thereby in what ill condition 〈…〉 and dreading lest 〈…〉 duty and service which hee 〈…〉 Lord Exod. 32.9 â—â— â—1 Moses will not bee 〈…〉 proffer and entreaty induce to omit dutie That hee had rather forgoe his part in heaven and bee ever in extreame paines in and for love to his Church and Countrey then with the neglect of mediating for them to enjoy soveraigne honour in this world and glory in the other Clemens Alexandrinus justly exclaimes How great was his perfection that had rather perish with his people then be saved alone c Strom. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Clem. ad Corinth p. 69. What a gappe might a soule so extended in love stop what would not the Lord doe if good Christians should intervene and wrastle with him in this manner Oh therefore all that make mention of the name of the Lord keepe not silence give him no rest pray and begge audience for the prayers of others as godly Nehemiah doth Neh. 1.11 Now is a time to remember that Elias was a man like us that we may endeavour to bee like him in effectuall fervent prayer Iames 5.16.17 It is a desperate case with any people when good mens hearts are as it were benummed and indisposed to pray for them and their owne hardened that they cannot faithfully petition for themselves Wee have no greater cause of lamentation then that generally men are averse from holy recourses unto God in set prayers and set fasts the chiefe helpes of devotion and holy mourning and they whose profession hinds them to bee otherwise bee more benâ—â—o inveigh against the times then mourne for the abominations and beleevingly to follow God and importune him of remedy And what can enharten them to be importunate if this doth not that our God is not onely easie to be intreated but ready to bee commanded in this kind Es 45.11 Who can tell whether
Dacxian in speenlo Monachorum pag. 386. 387. desirous to doe the will of God in earth as it is done in heaven but satisfied with the daily bread which to that end hee begs the allowance of necessaries for Soule and Body which God affords him for the fulfilling of his Will in this life who alone is the meere determiner what quantities even of Heavenly and Angelicall bread are most fitting for us that wee may not be lift up but glorifie him in his gifts Now the inheritance of this Meeknesse is to repose the soule that complies with God in celestiall peace and tranquillitie that it may rejoyce and be quiet evermore and in every thing ballanced against all tempests releeved in all maladies According to that Proverbe Mansuetus homo cordis est medicus now hee were an ill Physitian if hee could not cure himselfe an ill Physitian of the heart if hee could not cure his owne impassion'd heart with the prescripts of reason and receits of grace Wee may take knowledge that the graces of the Spirit that seeme repugnant feare joy hope griefe have their mutuall intercourse as from the same Spirit whose operations bee divers but not contrary and as spontaneous and moved by faith they be coassistant and worke according to occasions from God without any impediment one to the other And Meeknesse therefore withstands not the acting of any Christian vertues but the miscarriage of the Flesh in them which faine would that its melancholike and distemper'd passions Inter lachrymas suspiria turbulent resistance of evill and inordinate appetite of good might goe for gracâ—s Thereupon in the ranke of the Eight happie men the Meeke is seated betweene the teares of the blessed Mourner and the fighes of blessed hunger Meeknesse is in the middle betweene bitter griefe and burning desire because it is not the lenity of the Spirit but the stupidity of the flesh which sorrow according to God doth not goe before and desire in the Lord follow Therefore the Meeke lament Sinne as who are with sorrow to fight against it and waste and wash away the remainders of it with their teares but so that repenting they pacifie themselves in CHRIST and be not tormented greatly with the remembrance of past and pardon'd sinnes but humbled onely and provoked to more abundant care and diligence 1. Cor. 15.9.10 They multiply also vehement desires but not impatient desire ever freedome from Concupiscence desire all perfection Phil. 4.8 but content those desires perpetually with Gods present assistance and dispensation CHAP. III. CHAP. 3. Of the carriage and benefit of Meekenesse in Temporalties WEe have done with the worke and so to say wages also of meeknesse in Spirituall matters consider wee now the use and fruit thereof in Temporall things in which the meeke deprecate excesse as much as want crave the happie meane reverence so farre the judgement of their heavenly Father as to count that the happie meane for them which his wise and good providence orders to them and so void of repine anxiety and coveting roule themselves upon God for the things of this life They deprecate excesse as much as want Prâ—v 30.8 Give mee neither poverty nor riches Paâ—e canonis mei ale me there is his craving the meane and standing to Gods judgement what is mediocrity The convenient provision for severall men is such a proportion of outward things as best availeth them to a happie life as the Philosopher admirably well described a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanquam bonum nostrum sed tanquam necessarium nostrum S. August de serm Dom. in monte lib. 2. 16. Riches is a state proportioned unto blessednesse for that wealth is no otherwise to be desired thou as it promotes to a blisfull and vertuous life is not to bee sought as the one thing wee haâ—â—â—ood of but as things wee may make use of and 〈◊〉 our necessary any further then it may bee used to the Kingdome of God and instrumentall to the righteousnesse thereof Matth. 6.33 must not be aymed at by men as our scope but added by God as a vantage in his service Now no man can tell what portion of these outward things is most expedient for himselfe or another in order to Gods kingdome Eccles 6.12 who knowes what is good for man in this life Only God is the just and competent Iudge of mediocrity and competencie as who sees not alone what is in man as things are but what would bee in him if things were otherwise with him if Pro re nata i' th apparant 1. Sam. 23.10 Matth. 11.22 that God fore-knowes not onely what is and shall be but what might and would be occasions serving tho in defect of such applying matters it never be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that God deare Christian who gives to every of his servants talents according to his severall abilitie Matth. 25.15 the faculty which hee hath to receive and imploy wherefore as the quality of Mettals is discern'd by the touchstone the weight of mettals by the scales So our conveniencie of states is discovered by Gods present ministration to each of the faithfull in their callings the due pondering whereof induces them to keepe moderation in all fortunes and occurrences Many may thinke themselves and be generally by others thought fit for riches honour promotion till they have them and then prove themselves unsufficient to weild them As TAC. a judicious Historian relates of Galba b Lib. 17 pag. 143. Major privato dum privatua sui t omnium consensu capâ—x imperij nisi imperasset that in the joynt esteeme of all men he had beene held meet for the Empire if hee had not beene Emperour To them then that exclame of fortune and imagine if their meanes were augmented they could better serve God and more profit men I tender this thought that God who loveth them beleeving and in charity more then they can love themselves is not so neglective I will not say of their good but of his owne glory but that hee who hath in hand the gold of both the Indies would raine gold into their bosomes if so they should bee furthered to the setting forth of his most worthy vertues and praises The meeke in honour of the divine hand that orders lots and accommodates to men their fortunes purge their spirits of repine and vexing at other mens aboundance and prosperity and of avaritious and immoderate desires and coveting that which is anothers and would not fit them or of any more then God collates on their industry and faithfull serving him in their stations in which they content themselves with the Revenues of their diligence and as Lactantius c Lib. 1. c. 4. Cibo extemporali quem Deus subministrat speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to utter it in the words of Dionysius Halicarnasseus epitomizing the oration of Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the extemporarie food which God supplies
all might since the munificence of God is so great CHAP 4. so great his loving kindnesse so great his liberality that he is ready at all thy desires for asmuch as it is he that â—oves thee to deâ—â—re and pray and permits no one desire or sâ—gh sent up to him to returne voide or empty for that I speake not of other secrets which he workâ—th in thy soule either he more clearely iâ—â—ightens thy heart or more effectually drawes or more sweetly aâ—ures or more deepely wounds or inflames with more vehement love or infuses new grace or increases and confirmes what was given before or he graciously refresheth thy minde or intimately joynes and unites himselfe CHAP. IV. Touching the way of freshing Spirituall appetite ST MARKE the Hermire rightly affirmes it a good beginning a De tempâ—â—â—â—â—â— in serm of grace when a man afflicts himselfe uses the helpe of hunger and thirst that he may not be full and thinks himselfe just and rich in grace It is a fine course to frequent fasting that men may have a feeling of their imperfection and not conceit themselves with Laodicea to bee wealthy and neâ—d nothing as it befell brightman and the Desciplinarians his admirers to take into their Faith an idle fancie that their Geneva is Paradice my Heaven upon earth perfect for Doctrine and Discipline and government and when none are more distempered to imagine none sound but themselves That we bee not sicke of like disease wee must by the meanes aforesaid sharpen our stomacke to the best things and the emulation of the primitive Church for voluntary disciplining our selves with the blessed Apostle 1. Cor. 9 in labour and watching and such kinde of restraints and devout exercises hath the force of affliction and the operation of Mandrakes to provoke appetite Cant. 7.13 The Mandrokes as one gathers out of b Lucas Abbaâ— in summariola ex Aponio Herba magni odoris inter caeteras virtutes his maximè dicitur tribuere medelam qui stâ—â—macho laborant ut nec continere nec appetere possunt cibos Cum magâ—â— desiderto in tribulatione requirunt cibos quos in delitiis fastidiebant APONIUS are a hearbe of strong savour and among other vertues chiefly medicinable for them that labour of a loathing stomache that can neither covet nor retaine their food which he interprets of afflictions that make men in their distresse with much desire to crave the food which they loath in their delights As surely under tribulation the Saints send forth more odoriferous smell the sweet odour of whose vertues which they scatter farre and wide others take to bee resemblâ—â— by Mandrakes and no question the zeale anâ— extraordinary devotion of spirituall men Angelomus is very operative to raise appetite in languishing soules Chriâ—tendome is growne coathy-stomackt men loath Manna and hunger for husks If notice be given that small doles of common meat shall be dispensed with what greedines and violence will multitudes croâ—d in bâ— when wisedome hath furnisht a table and invâ—â—â— good 〈◊〉 constitucions must â—â—â—pell them to come or Gods house will be empty and his board unprovided of guests Could we be perswaded now to goe in the Churches fields and scent the Mandrakes Matth. 13.7 how would the blessed Martyrs and Confessors religious men holy Virgins Widowes our zealous forefathers how would they have prized the means and opportunities that we neglect confer we the fresh appetite and active religion of our renowned Ancestors with the deadnesse of our barren faith and professing devotion and shall not men bee confounded for their indifferency and luke-warmnesse Now the best exercises to perfection holy dayes holy vowes holy vigils holy procession set fasts set prayers are lamentably slighted and those pious exercises that be frequented are generally followed more for custome then conscience and men are induced to â—â—te rathâ—r to satisfie others then for any hunger and whereas they should hunger and thirst heaven they hunger and thirst earth and this world nay hell and make provision for most unreasonable worse then heathenish lusts Then if there be any scent or savour in us let us smell the Mandrakes among other royall Dâ—â—â—d that breathes forth every where incomparable affection to Gods sweet ordinances patient Iob that esteemed the word above his appointed 〈◊〉 above other our deare Lord Iesus whose meaâ— and drink was to doe the will of his heavenly father that if our stomack be not 〈◊〉 killed we may recover appetite and be bleâ—â—â—d hungering and thirsting righteâ—â—shes DIONYSTUS CARTHUSIANUS was a learned and godly man he in his Sermons oft excites to this hunger therefore I will end this Chapter with a little touch of his ardent incentives to it Excellent and choise Christians are said to be full of grace not that they may not receive more grace but because they abound in the grace of God and gifts of the Spirit howbeit they dayly grow in grace and the more plentifull grace they have obtained the more abundantly they promerit to bee perfected in grace and the more they are replenished the apter are they rendered for the increasing of grace for which cause our SAVIOUR sayth to him that hath shall be given and hee shall abound grace issues of grace profiting is in order and serves to proceeding Furthermore as one sinne by the guilt and burthen of it inclines to another and makes a man more unworthy of grace therefore it is written peccator adjicit ad peccandum so one good worke disposeâ— to another for this is certaine that how much the more perfect and vehemenâ— any is in love so much the more earnest speedy readie frequent and fâ—â—vent affects hath hee to GOD and so much the more fully and frequently doth hee execute the Acts of other vertues in due time c De S. Stephano ser 1. Circa Epist and place Wherefore as Student of Spirituall affections wee are dayly to exceed our selves in our first fervour and first diligence and most vigilant custodie of our hearts and senses striving to grow in Faith Hope Charitie and the gifts of the d In festo conceptionis Mariae ser 6. blessed Spirit Labour â—e continually to avoid ordinary negligences vanity sloth lightnesse CHAP 4. I to abhorre all veniall sinnes quasi mortalia as if they were mortall to make dayly progresse in humility patience meeknesse sobriety and other morall vertues that we may learne wholly to breake represse and beate under foot the beastly movings and assaults of all passions cease we not a day to advance our hearts in Prayer unto our LORD and Maker to insist in close meditations wholly to devote our selves to vertuous deeds and often to intend and direct all things to the honour and glory of God that wee may truly say with the Psalmist oculi mâ—i semper ad Deum ever zealous and praying for the common good of the Church with burning desire and longing that GOD may be duely honoured of
above all keepings to keepe our heart because an estimate is tooke of our works by the state thereof And it matters more how the heart affecteth then what the hand acteth whether in good or evill cleanse we then our hands cleanse our mouthes but above all cleansings cleanse our hearts But who can say his heart is pure Well in our Saviours meaning They are pure in hart these heart doth not smite them with remorse of deadly sinne and who intend and indeavour against all sinne which is to cleave to God with purpose of heart and serve him with all the heart Dissemblers and their sacrifices are monsters in religion because without an heart and therefore prodigious and fatall to themselves The Harlot wipes her mouth lip-laver and lip labour is the hypocrites work he washeâ— his face and makes that shine But wash thy heart O Ierusalem if thou wouldst have the signification of thy name sight of peace for none but the pure in heart shall see God nor enter into his rest Cant. 8.6 Set me as a feale upon thy heart 〈◊〉 soule upon thy arme and elsewhere a sense in 〈◊〉 upon the fore head as St. Ambrose 〈…〉 CHRIST b Delsant c. 8. Siâ—â—â—â—â—â—lam Christus iâ— fâ—â—â— to ut semper confâ—reamur in corde â—e semper diligamus in 〈◊〉 ut semper apurantâ—◠〈…〉 ever confesse on the heart that we may ever love on the hand that we may ever labour Wash we then our sace that we may witnesse a good confession wash our feet because wee cannot stirre abroad and converse in the world but we shall contract some soyle though our heart bee right and our intent holy Ioh. 13. Wash our hands Iam. 4.8 in innocency which are the instruments of externall operations but most of all wash wee our hearts that are the worke-houses of internall actions Reade Lev. 1.6.8.13 They were to flea their burnt offerings and cut them in pieces and wash their inwards and their legges St. CYRIL of Alexandria c HoÌ„ pasch 22. p. 240 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writes that the fleaing off the skin was a riddle of naked discovery for nothing at all in as is hid nor doth any thing lye latent from the divine and pure eyes of God but that pierces to the dividing asunder of the soule and spirit Woe is me that what is latent in me is not as what is patent S. Ephrem conf reprehensio suiipsius p. 69. of the joynts and marrow and that is the cutting of the creature in pieces Besides that he injoynes the inwards and feet to be washed which our Redeemer expounds for us saying Blessed are the pure in heart We then for our parts are to flea our sacrifices not to rest in the superficies and outside of a good life and bare appearances of good but to reprove our hearts if the best side be outward and our inmost intentions affects and indeavours equall not our externall shewes Wee are also to cut them in pieces that is to examine all and singular the actions of our whole conversation lest vices should conceale themselves under semblance of vertues To wash the legges CHAP. 2. any thing that comes neare the earth to wash the inwards all the principles of operation Many have a demure looke a fine face and a white skinne but flea them and you shall finde their inwards full of avarice deceit pride faction and all uncharitablenesse CHAP. II. Of the Nature of Puritie THat briefly of the subject to be prepared there followes the manner of preparing the heart to wit by Purity which I will open in declaration of the quality the excellency the necessity the maintenance and the sufficiency thereof for apting the soule unto the sight of God The nature of Purity is to preserve the soule unspotted from the world and all things therein that it may bee absolute for GOD that all our desires be neither to earthly things nor heavenly things but to GOD alone that no creature in heaven or earth may intervene betweene God and our hearts but that they be reserved intire free and ever ready for God which purification as Lupus Abbas a Epist 30. CrassuÌ„ glaâ—coma nostris obductuÌ„ oculis putimur testifies faith beginâ— here charity finisheth hereafter Psal 73 25. Whâ—â—â— have I in heaven but thee and there is none upon earth that I desire besides that 〈…〉 〈◊〉 the hope of 〈◊〉 happinesse 〈…〉 of any heavenly creature or in the contents of any worldly excellency and not in God that made us our eyes are ever-runne with a thicke filme we cannot see God Purity does away those scales affects exact correspondence with God averts all alienation from him more then any death it abhorres the least spot of the flesh but specially strives to keepe all corruption from the heart that the vitall and principal parts may be untainted most of all it purges the spirit from inordinate affects and passions that molest and distract the soule and so confound the senses that it cannot receive the impression and resemblance of God It strives daily to refine the thoughts and spiritualizâ— the intellect that cleer'd of fancies and errours and all created imaginations it may the more desire to bee immediately joyned and become one spirit with him that it apprehends above all apprehension Attend the voice of Davids pure soule Psal 16.2 My Soule thou hast said unto the Lord thou art my God after the true interpretation of IDIOTA b Idiota in Psal 15. A man hath that for his God which hee hath for his chiefe good and hee hath that for his chiefe good in which he a conceives all good which if he have alone hee thinkes himselfe happy and which alone if he wants he holds himselfe miserable The soule is purged that can sâ—y to God thou art my God because God alone sufficeth it So that if there were propounded to it all the Kinâ—domes of the â—orld all the goods an 〈◊〉 all the good in heaven yet would it not oure offend God to have them all The blessed Apostle Rom. 8 35.3â— makes a royall expression of a â—urâ— spirit wherein he signifies that purity causes tâ—â— heart to adhere in that wise unto God as no creature possible can divert the love there of from God in CHRIST which St. CHRYSOSTOME c De compunct in serm 1. inlargeth in a most loftie and divine rapture to this effect Nothing can separate a pure heart from GOD not all the felicitie not all the miserie of this present world not all the glory not all the paines of the world to come not though he should fall from Heaven and be cast into hell which St. PAUL meanes by height and depth not possibilities as life death famine sword not impossibilities as for Angels Principalities Powers to joyne together and endâ—â—vour the diversion of his heart from God â—ot 〈◊〉 other creature Thus hee amplifies his â—ove intimating that not onely all things
is incorruptible impolluted idefeisable Incorruptible to say unchangeable and ever the same Impolluted that is to say immixt of whatsoever might staine or discontent for there is no impure lust to disquiet nor any thing to move lust all things as in God are without all imperfections all things are Life in him all things Puritie and causing pure and glorious thoughts Indefeisable because the blessed are immutably confirmed in grace and therefore cannot sinne and therefore cannot lose nor lessen their happinesse Vnfading also because as the Nature corrupts so the content decayes not but as every unchangeable is perpetually as solatious as in the first entrance and though alwayes the same never tedious because infinite and therefore as contenting so continuing desires But I must end discoursing of the joy that shall never cease Wherefore in a word of St. PAVLS Heb. 4.1 Let us feare lest a promise being lest us entring into rest any of us should so much as seeme to come short For seeing it could not justly bee counted grievous p Dionys câ—rtbus de 88. Philippo lacâ—bo serm 4. to passe through the paines of Hell if so wee might be purged and come to see God What appearance of exception can there bee against the easie taske of going to Siloam to wash and see to wash away unsavorie lusts the riddance whereof out of the Soule is above all the contents of the world and after and for that to see the GOD of all Consolation and from the fountaines head to drinke rivers of Pleasure To which hee bring us that hath washed us in his owne Blood Apoc. 1.5 IESVS CHRIST the righteous to whom c. FINIS BEATI PACIFICI THE PEACE-MAKER A TREATISE OF PEACE-MAKING that handles the Seventh Beatitude By Iames Buck Bachelour of Divinitie and Vicar of Stradbrooke in SVFFOLKE MATTH 18.19 Dâ—cuisti concordiam simul junctam vinci omninâ— non posse quicquid simul petitur à cunctis Deum pacis pacificis exhibere B. CYPRIAN Epist 1â— Quicunque odio aut longinquâ inter se lite dissenserint ad Pacem revocari diutinâ intentione nequiverint à Sacerdotibus civitatis primitur arguantur qui si inimicitias deponere perniciosâ intentionâ— noluerint de Ecclesia coetu justissimâ excommunicatione pellantur Concil Agashease cap. 31. NON SVM MELIOR PATRIBUS LONDON Printed by B.A. and T.F. for IOHN CLAâ—â— and WIL. COOKE 1637. BEATI PACIFICI MATTH 5.9 Blessed are the Peacemakers for they shall be called the Sonnes of God CHAP. I. Of Peace-making the Peace that is made and namely of Spirituall Peace THere need no Prefaces to excite good will unto a Treatise of Peace for the very name of Peace is sweet and therefore a discourse thereof naturally pleasant haste we then to the discourse it selfe CHAP. 1. and to avoyde confusion while I handle Peace I will distinguish in the Beatitude the blessed agents the Peace-makers and the blessing of those Agents They shall bee called the Sonnes of GOD. In the blessed agents I shall expend their worke Peace-making and also the extent of that worke To the First The worke that CHRIST here blesses is Peace-making the worke of Righteousnesse is Peace Leo serm de Boatit Extra dignitateÌ„ hujus nominis sunt improbarum perilitates capiditatum foedera scelerum picta vitiorum but the Combinations of evill lusts the leagues of wickednesse the compacts of vice are without the honour of this name Peace as a fruit of the Spirit is onely in lawfull agreements the wicked as wicked have no peace they may have their confederacies of which that holds which St. HILARIE presses against CONSTANTIUS the Arian Emperour Vnitatem procurat ne pau sit hee procures unitie to prevent Peace Consent in sinne and bad fellowship of Brethren of iniquitie Gen 49 5 6. Esay 8.12 which the Scripture much detests and dehorts merits not the sacred name of Peace Psal 34.14 1. Pet. 3.11 if such peace should follow us wee ought to flye from it and buy the sword that CHRIST came to send Matth. 10.34 for the disbanding of sinnefull Conspiracies the Peace wee are to make is concord in good and to make such Peace is more then to take it existing and offering it selfe namely to doe our best to bring it into being Holy writ requires to this making of peace seeking and pursuing Seeke peace and pursue it Seeking notes that we must looke after it as a true good directly in order to salvation as an ingredient of Gods Kingdome and the righteousnesse therof which we are to seeke with our supreame affections and indeavours Matth. 6.33 Pursue intimates violence and religious force to be imployed for the production of peace And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegantly insinuates that with such spirit as contentious men follow suits wee should contend and sue for peace all our contention must be for concord our strife for unity our warre for peace Ad fratrem 〈◊〉 excidit p. 116. we are sayes blessed Ephrem the souldiers of peace and pilots in a calme St. Paul moves the Ecbrewes Heb. 12.14 to follow peace with all men despising no man neyther thinking any so ill as not to regard his amity and accord with him peace was the ordinary salutation of Gods ancient people as who were to wish and seeke the peace of all they met and considering all men sociable creatures to maintaine at least humane society with them 2. Chron. 19.2 Good Iehoshaphat is blamed not that he had a league of civill peace with wicked Ahab but for a league of peculiar familiaritie and friendship whereby hee intangled himselfe to countenance his person and bee assistant to him when he went contrary to GOD. Marke with what inforcement the Apostle urges to peace with all Rom. 12.18 If it be possible so much as in you make Peace with all For that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee sayes not if it be facile but if it be feacible use all possible meanes for it by your selves and others leave no courses unattempted to compasse it if you cannot finde it make it further what may pacifie forbeare what may provoke he makes not peace that does not his utmost to produce it So farre as is in you have peace and if the aversenesse of another hinders perfect peace which is not in the love of one but the liking of divers yet let there bee peace ever on your part no breach on your side but good will affecting atonement also with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicturus cum omnibus hominibus pacem habentes quia hoc diâ—ficile esse perspexit praemisit si fieri potest subjâ—nxit quod potest fieri cuÌ„ dicit quod ex vobis est quia fi nos mente charitatem erga odientes servare cupimus si illi paâ—em nobiscum non habent Nos tamen cum illis â—ine dubio habeatuâ— Sixtus 3 Ep. 3. Finely SIXTUS the