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
est viriditas in radice Aug. in Joh. 9. Habitus non amittitur actus intermittitur gradus remittitur Vide Aug. in lib. de correp gra so soon fall out with their sins though they have grievously offended but he fals in with them and becomes graciously reconciled And as a compassionate and an indulgent Father forsakes not his Child when he is sick so neither will God leave his Children when they have sinned He may take distast they may be dejected but being his his grace and their faith shall never fail For although the exercise and former comforts of grace may be lessened Ps 42. 5. 11 Ps 38. 6. Mat. 13 4 5 6 7. Rev. 2 4. Ps 51. 12. 2 Tim. 2. 19. Rom. 11. 5. 1 Jo. 3. 9. Heb. 6. 10. Psa 55. 22 2 Tim. 2. 13. Psa 34. 8. Joh. 6. 47. Mal. 3. 6. Ps 10. 2 27. Heb. 13. 8. Isa 59. 1. 2 Tim. 2. 12. Jo. 10. 28 29. Joh 13. 1. 1 Pet. 1. 4 5. Psa 89. 35. Luk. 22 32. Eph 4. 3. For God who is rich in mercy according to unchaâ—geable purpose of election doth not wholly take away his holy spirit from his no not in their grievous slips nor suffers them to wander so far as to fall away from the grace of adoption state of justification or to comit the sin unto death or against the holy Ghost or to be altogether forsaken of him Judicium Sâ—n. Dodr. de 5. Art Controv. in Eccl. Belg. c. 5. de persev Sect. 6. the good motions of the spirit suppressed the wonted fervour of it abated and the sensible operation of it interrupted yet still it is there when it is not felt they have it though they know not of it For it cannot be God should forget though man may be forgetful God cannot deny himself nor will he deny his favour to them that come unto him for it what God hath been he is still and can do as much as he hath done He will not leave the claim where he hath taken possession reject what he hath receiv'd nor disclaim what he hath once own'd He will not suffer his truth to fail nor his spirit to forsake the heart into which it hath been once admitted When doubts are raised concerning things promised let them call to mind what they have known performed and let this assure them of receiving more It were extream weakness for men to forsake their own 2 Pet. 3. 17 stedfastness and overwhelmed with the waves of temptation and corruption to leave their hold of that vvhich can only keep them from sinking Let the temptations of Sathan be never so strong the corruption of their ovvn hearts never so great their sins never so many yet the mercies of God and the merits of Christ applied to the contrite spirit the humbled soul the believing heart by the soveraign and healing hand of divine Grace doth over-povvre all that can be opposed vvhose operations cannot either by Satans subtlety or mans frailty be frustrated or hindred for so long as there is power in God to make him able and goodness in God vvhich vvill make him willing to help and ease the afflicted for vvho is a God like unto him forgiving iniquity transgression and sin fall they may utterly fall away they cannot for the Mic. 7 18. Lord upholds them vvith his hand Psa 37. 24 though some be of tender hearts apt to entertain troublesome fears and to have a hard opinion of themselves yet let them not Judge amiss of God vvho hath mercy laid up for all that vvill seek it God saith not to the humbled sinner as Christ said to the Jews you shall dye in your sins but as he said to the sisters of Lazarus of Lazarus sicknesse this sickness Joh. 8. 21. this sin is not unto death Sin is the sickness of the soul the Soul may Joh. 11. 4. be far spent vvith sin as the body vvith sickness but though the humors be Isa 66. 2. Isa 61. 1. Isa 35. 3. 4. 5. 6. Is 61. 2. 3. Ro. 8. 26. Jo. 4. 3. 4. Mat. 12. 20. Isa 37. 15 Joh. 14. 18 Isa 42. 3. Isa 55. 12 Mat. 9. 2. Col. 2. 13. Isa 53. 1. Isa 65. 18 Chrysost in Gen. Hom. 19. Ps 51. 12. Ps 22. 14 15 17 24. 1 Tim. 4. 10 1 Tim. 2. 4. Jo. 11. 25. Act. 3. 19. Joel 2. 12 2 Pet. 3. 9 Isa 55. 7 Lâ—â— 24. 49 Ez. 33. 11 Isa 1. 18. Isa 43. 25 Jer. 3. 1 2 13 22. 1 Tim. 2. 4. Ps 103. 10 11 12. Kin. â— 15 c. Rom. 5. 15 16 17 c. Vehâ—mâ—nter supra omnem modum exuperat gratia Dei delictorum magnitudinem copiam gravitatem Laur. Alex. pag. 95. corrupted and the bloud distempered yet if nature be not quite exhausted and the spirits of life extinguished the skilfull Physitian hath hope to cure the body In like manner the soul Physitian will bind up the broken heart quiet the troubled spirit cherish the seeds of grace forgive the sins of the soul and restore to a sinner the joy of his salvation If they have faith to believe the promises of God and repentance to bewaile their sins God hath mercy to heal their souls the medicine and means of recovery is neither weak nor wanting to him that can apply it If Saâ—an put a conceit into the head of the sinner that God will not be entreated let it not get the consent of the heart To sin is dangerous but to cast away all hope of forgiveness is desperate and therefore give not way to your own corruptions and Satans 1 Cor. 15. 56 Ro. 6. 23. Ez. 18. 20. Lu. 13. 3. Ja. 1. 15. Eph. 5. 6. Ps 31. 22. Job 33. 10 Omne peccatum grave est Greg. sup Ez. li. 2. For every sin must be accounted for Mat. 12. 36 temptations if you be weak yet in any case be not wilfull and take heed that a sin of infirmity become not a fall of Apostacy It is the Apostles advice cast not away your confidence but keep your hold still which Job would not forgoe though God kill'd him It is an evil heart and unfaithfull that thinks of departing from the living God Christians in their conflicts must not do as * Plut. in vitae Demosthenis Merito perit aegrotus qui mâ—dicum non vòcat sed ultro qui venientem respuit Musculus Heb. 10. 35 Job 13. 15 Heb. 3. 12 1 The. 5. 8. Dan. 9. 9. Demosthenes did in the battel cast away their shield the hope of salvation for God hath not lost the bowels of compassion if men have not lost all sence of grace There is no sin so great but is pardon'd to the penitent if man have the power to repent God hath a will to forgive his hand is never shortned but when mens hearts are hardned Think of Manasses Idolatry Davids adultery Noahs drunkenness Peters denial and Pauls blasphemy all these sinned greatly but
not only a free remission of all injuries that we forgive men their trespasses Mat. 6. 14. but also an entire affection to their persons to love even our enemies Mat. 5. 44. Rom. 12. 17. Luk. 6. 27 28. Rom. 12. 21. To recompence to no man evil for evil is a fair measure of meekness but to overcome evil with good is a very high degree of Meeknesse and such as well becomes Christians who are the followers of that Master who shed his blood for them that spilt it You hear what meekness is the vertue here commended now will you hear what use we are to make of it it must be put on Put on meekness Meekness is a garment or apparel for the soul and as a man is seen in his clothes and known by them so is a Christian by meekness This meekness it comes not by nature it is a grace of God a fruit of the spirit And a man may as well be said to be born with clothes on his back as with grace in his heart This and all other graces we have not only as the gift of God to us Jam. 1. 7. 1 Cor. 15. 10. Gal. 2 9. Eph. 4. 7. Rom. 12. 3. 15. but as the work of God in us It is a spiritual and heavenly garment and suited to the soul It is a wonder to see what a great deal of care there is to get apparel for the body and curiosity to fit it that it may be comly what strange attires Ornemus nosinetipsos spiritualibus ornamâ—ntis c. haec sunt vestimenta quibâ— placere â—â—erimâ—s Jesu Christo coelesti sponso Bern. lib de modo bene vivendi Serm. 9. de habitu pag. 1251. Ita me Christus benè amet pudere nos hujus nostrae detostandae luxuriae intus in corde nostro debebat quae indubitatum vanissimae mentis nostrae est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatericus in Analog Evang. Domini in Dom in 1. Trin. par 1. doct 3. for fashion and unreasonable for charge are devised and worn beyond ability But the best and seemliest garment which is meekness is not regarded This Garment the Apostle adviseth to get and not to get it only but to wear it It is a fearful thing to think of the great neglect of this Apparel But for that of the body Plus gaudeas intus in anima de sanctis virtutibus quam soris in corpore de pretiosis vestibus Bern. in lib. de modo bene vivendi Serm. 9. de habit O adolescens cum non possis pingere pulchram pinxisti diâ—â—tem Clâ—â— Alex. 3. paeda car 10. Non est sine macula Christi sponsa si amat vestem pretiosam Bern. de modo bene vivendi Serm. 9. de habitu Soror in Christo amabilis divitiae tuae sint boni mores pulchritudo tua sit benâ— vita Bern. in lib. de modo bene vivendi Serm. 9. de habitu pag. 1251. Vestes enim nostrae virtutes sunt Bern. Serm. 2. in câ—p Jejunii pag. 111. col 1. K. what a deal of time is taken up as they say between the comb and the glass What care about the back what dressing and tricking and trimming and so many trifles go to the compleating of a suit that a ship is as easily rig'd as a woman arrai'd Appelles his Prentice about to draw the face of Hellen failing in his skill painted her rich much like to those who when they fail of vertue to beautifie their lives think to be known by their fine clothes A many suites for their backs and never a grace for their hearts surely those are best clad that have their hearts clothed with vertue And therefore put on meekness Not on your tongues only in sweet and sugred words but on your hearts in a quiet and meek spirit which before God is a thing much set by Yea in the whole carriage and conversation of your lives You must ever put it on and never put it off until the soul put off the body you must sit in it lie down in it walk in it and work in it It is a garment for all times and for all places For all times in the time of wars famine sickness in the day of trouble and hour of temptation when storms and tempests break in upon us it is as a safe shelter In the time of peace health plenty in good days which no misfortune clouds in Halcion daies when the Sun of prosperity shines upon us It is as a pleasant shadow For all places at home within dores in the family it is as a precious ointment to perfume the house Abroad amongst neighbors it is as an excellent vertue to season your conversation At the Market about your business In the fields amidst your Cattel In the City at your vocation In the Assembly at your devotion on the Tribunal and in the Pulpit meekness agreeth with all places Wherefore it is the wholsome advice of a wise Father to his son My son go on in thy business with meekness so shalt thou be beloved of him that is approved Now meekness as apparel serves for divers uses 1 In Indumentum for clothing 2 In Munimentum for defence 3 In Ornamentum for comliness 4 In Monumentum for distinction First Apparel is for cloathing to Gen. 3. 7. Gen. 3. 21. Diciâ—ur vestis a velando quod corpus velat aut fegat Var. hide our nakedness and to be a comely cover for our more uncomely parts So meekness serves as a covering to hide and conceal the brutish rage of our heady passions and the filthiness of our disorder'd affections which should they be seen in their own form would appear so monstruous and mishapen that they would become odious both to God and Man For all affections and passions they are as man is conceiv'd in sin and sin which hath blemish'd our understanding and defaced our purest mind hath made much more deformed and ugly affections and passions which arise from the bruitist part of the soul Of these some are more gentle relenting and tractable and easily drawn to the obedience of reason others more furious sâ—dden and unruly hard Vide Aâ—iâ—t in Aethic Intelligentiae lucem tra subtrahit cummen tem permovendo consundit Greg. Moral lib. 5. Assiliunt fluctus imoque à gurgite pontus vertitur Ovid. 3. Fast Quippe sonant clamoâ—e viri stâ—idore rudentes undarum incursu gravis unda tonitribus aether fluctibus erigitur caelumquâ— aequare videtur pontus nâ—nc sublimis velâ—ti de vertice montis despicere in valles imumque Acheronta videtur nâ—m ubi demissam curvam circumstetâ—t aequor suspicer inferno summum de gurgite toetum Stat. to be tamed and reduced such is Anger which leaves a man naked and layes him open to shame and drives the soul from her seat of judgement raises such commotions and perturbations that like a troubled sea stirred with a violent tempest the very
foundation is shaken the bottome is discovered and the Channel appears The passion of Anger it deals by men as the Iews did by the Egyptians spoyls them of their jewels and rayment Exod. 3. 22 of Reason and Iudgment or as Aaron did by the Israelites makes them â—aked to their shame thus Anger Exod. 32. 25. Gen. 9. 21 makes a man naked and uncovered like Noah in his Tent for Anger Minus sui compos est ira quam ebrietas Eras So the Fathers term it Hier. ad Ceâ—antiam Dum irascitur insanire credadatur Hier ad Demetri Ira furor brevis est Horat. Ep. l. 1. Ep. 2. Greg. cals anger mens furore â—bria Greg. super Ez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander Iratum ab in sano tantum tempore distare puta Caâ—m Ora tumâ—nt ira nigrescunt sanguine venae lumina Gorgoneo saevius angue micant Ovid. lib. 3. de â—rt Am. Qualia poetae infernalia monstra finxere succincta serpentibus igne flatu c. pâ—rlege cap. 35. Senecae in lib. 2. de ira â—bi elegantissima descriptio irati Gen. 9 23. is the drunkenness of the soul it is a short madness by which a man is carried away from himself with heat and choler unto such unhansome and unmanly behaviour that he becomes a ruful spectacle besides the deformity that lurks within hence it is that in the whole nature of things there is not a more prodigious Monster than an angry man But Reason and Religion like the two sonnes of Noah Sem and Iaphet take that garment of Meekness to cover him By the help of Reason a man may do much but by the help of Grace and Religion a man may do much more in order to the quieting and setling the affections which when they are unruly must not be ruin'd but rectified Affections and passions were in the first Adam in the time of his innocency without preturbation and in the second Adam in the time of his incarnation without sin yea God himself is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angry Kemnitius Harm Evang c. 49. p. 640 col 2 Luke 13. 27. Psal 5. 5. Deut 9. 28 Exod. 32. 10 11 Num. 11. 1 16. 22. and to hate not really but Analogically for in him is no motion or commotion neither passion or perturbation he hath said it of himself and well he might without tax of pride or injustice ego Deus non mutor Christ also took upon him our passions with our nature he was not James 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no stupid stoick but as Saint James said of Elias he was of like passions and affections with us and the Heb. 2. 17 Heb. 4. 15. Heb. 5. 3. In humana Christi natura duo consideranda sunt essentia carnis affectus quare Apostolus docet non carnem modo hominis ipsum induisse sed affectus quoque omnes qui sunt hominum proprii Calv. Expos in Heb. cap. 3. ver 17. author to the Hebrews tells us he had a fellow-feeling of our infirmities There was an Antipathy between our sins and him he did loath them Mat. 23. 23. Mark 3. 5. and was sorry for them and angry at them But there was a Sympathy between his passions and ours which in him were punishments not sins in us they are both for the transgression of Adam so disorder'd the whole frame of nature that to this day there is a Schism in the soul the inferiour faculties rebelling against the superiour Gal 5. 17. and passion fighting against Reason for naturally in man since the fall there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foolish Rom. 8. 7. wilfull heart that will not be advis'd so over-mastred with passion that it will not yeeld to enlightned Reason How shall this difference be composed and this rebellion of the passions quieted the Stoicks prescribe a Remedy worse than the disease to destroy them but Saint Hierom likes not this way which were saith he hominem de homine tollere to unman a Man seeing the passions are inseparably united to our human nature which when it is out of order must be rectified not destroy'd As therefore in a popular Tumult Tum pietate gravem meritis si forte virum quem conspexere silent arrectisque auribus astant ille regit dictis animos pâ—ctora mulcet Virg. Aeneid 1. Turbatum caelum tempestatesque serenat Idem ibid. Rom. 7. 25. Deut. 21. 12. Gal. 3 28. and insurrection some grave wise man interposes himself who with the reverence of his person sweetness of language and prudent and discreet behaviour doth overawe and perswade them So Jesus Christ the great Mediator of peace between God and Man he so moderates the passions that he makes peace in man he subdues the will of the flesh to the Law of the spirit makes passion yield to reason cuts the nailes and hair of the bondwoman reconciles Sarah and Hagar and makes them quietly inhabite under one Roof Thus Christ Jesus hath shew'd us a way to cure our passions not to kill them to qualifie their heat to rectifie their disoâ—der to heal their distemper gently to lead them and sweetly to incline them to their proper objects not to take them away ne sint that they be not at all for that cannot be without the destruction of the whole man so long as the soul dwels in the body there will be passions in the soul whatsoever the stoicks say to the contrary but so to compose them ne obsint that they hurt not A Christian must deal with his Humphrey Sydam in his Sermon called the Waters of Marah and Meâ—ibah â—n Rom. 12. 1. passions as the Apothecary doth with poysons who to make his confections more palatesome and yet more operative qualifies the malignity of simples by preparing them making pâ—yson not only medicinable but delightfull and so both cures and pleases The passions thus handled by the discreet Christian they are wholly conceal'd and nothing of them appears but so seemly clad in the habit of Meekness that they loose their venome and malignity and are a help no hinderance to the soul in the operations of it Meekness is a Garment that well sutes a Christian man but in some Cases upon some occasions at some tim 's with some persons Anger is very seasonable and seemly we may be angry but we must not sin for Eph. 4 26. there is an anger without sin and if you will be angry and sin not be angry at sin When you see Gods Name dishonoured his service neglected his day prophaned his good spirit despited here is a fair occasion for the exercise of anger the least disgrace in our own persons or damage in our own estates toucheth us near and for these men will storm and fret and vex themselves and no gentle perswasions can move them to meekness Discamus exemplo Christi nostras injurias mâ—gnanimiter sustinere
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
quis patitur a nemine relevatur Aug. Isa 63. 3. Mark 14. 50. Math. 26. 56. 2 Tim. 4. 16. if he have none to bear a part with him in his sorrows and sufferings none to pity him to help him to strengthen him to comfort him this is a heavy case It was our Saviours for he trod the wine-press alone and when he was ready to be offer'd all his Disciples forsook him and fled It was Saint Pauls case for he complains that no man stood with him but all men forsook him in his sorest trials It was Davids case I looked saith he on my right hand and beheld but there was no man that would knovv Psal 142. 4. me refuge failed me no man cared for my soul Company is a comfort Solamen miseris socios habuisse doloris Eccles 4. 9 10. Gen. 2. 18. in calamity and two are better than one but wo to him that is alone man could not be happy in Paradise vvithout a companion God savv it vvas not good that he should be alone nullius rei sine socio jucunda est possessio hovv heavy then and discomfortable must it be in deepest sorrovvs and greatest extremities to have none to pity a mans case all against him none for him Yet here let this be the Christians Motto Bear forbear for as our Saviour John 4. 32. said to his disciples I have meat to eat that ye know not of so Christians Vobiscum illic in carcere quodammodo nos sumus separari dilectionâ—m spiritus non sinit vos illic confessio me affectio includit Cyp. Eph. 16. though they seem alone in their sufferings have Comforts and companions the World knows not of You shall leave me alone saith Christ to his Disciples yet am I not alone because the Father is with me so may the afflicted Christian he is not alone God is with him Christ is with him and he is Emanuel God with us When dearest friends nearest Relations stand afar off the Lord is at hand so David when my Father and my Mother forsake me then the Joh. 16. 32. Lord will take me up So St. Paul when no man stood with him but Psa 27. 10 all men forsook him the Lord saith he stood with me and strengthened me Christ is the Lord and he is Emanuel 2 Tim. 4. 16 17. Mat. 1. 23. Isa 7. 14. God with us If the trouble be any difficulty in matter of duty to be done he puts Da quod jubes Domine jube quod vis Aug. Mat. 11. 30. Isa 53. 4. 7 his neck under the yoak and draws with us and it becomes easie If it be any danger any crosse to be endun'd he puts his shoulder under helps to bear it and the burden becomes light Let him never murmure at his sufferings that hath God and Christ Heb. 1. 14 Dan. 10. 19. Ps 34. 7. Rev. 12. 7. to bear a part with him that hath the blessed Angels assisting supporting sustaining and as blessed Guardians preserving him from all evil and bearing him in their armes that he Psal 91. 11 12. dash not his foot against a stone the Angel of the Lord encampeth round about them that fear him and delivereth Psal 34. 7. them Besides being in the Body every Quod est in corpore nostro anima id est spiritus sanctus in corpore Christi qui si ecclesia Aug. Serm. 186. de temp Oculus solus videt in corpore sed nunquid soli sibi oculus videt manui videt pedi videt caeteris membris videt Aug. Tract 32. in Johannem Si enim tauri cum taurum mortuum invenerunt plorant mugiunt quasi qui busdam debitis humanitatis obsequijs fraterna funera prosequuntur quid debet homo homini quem ratio docet trahit affectio sicut ergo sanctis animabus imitationem sic mnius sanctis compassionem debemus c. Bern. Serm. de triplici gen bonorum pag. 382. col 2. F. part partakes of the priviledge of the whole and the members should have the same care one of another as whether one member suffer all the members suffer with it for we are called and commanded to bear one anothers burdens there is in the body a Sympathy because there is a neer Conjunction of members in one body and of the body with one head nor can the distance of place dissolve or break off that Union which the members have in the body or the body with the head for although the head be in Heaven and the body upon Earth although one member be in England and another in India yet the whole body being moved If we should suppose a body to be as high as the Heavens that the head thereof should be where Christ our head is and the feet where we his members are no sooner could that head think of moving one of the toes but instantly the thing would be done without any impediment given by that huge distance of the one from the other and why because the same soul that is in the head as in the fountain of sence and motion is present likevvise in the lowest member of the body Usher Archiep. Armach in Serm. coram Dom. Com. apud West Feb. 18. 16. 20. in 1 Cor. 10. 17. by the influence of our In toto universali quicquid totius est etiam partis est Log. Max. Ecce spinam calcat pes quid tam longe ab oculis quam pes longe est loco proximè est charitatis affectu Lingua dicit quid me calcas non ipsa calcata est calcas me charitas dicit Aug. Tract in 1. Jo. magnum profecto habituri sunt testimonium quos in coelo pater susceperit tanquam filios haeredes filius asciverit tanquam fratres cohaeredes spiritus sanctus adhaerentes Deo unum spiritum faciat esse cum eo Est enim spiritus ipse indissolubile vinculum trinitatis per quem sicut pater filius unum sunt sic nos unum sumus in ipsis Bern. mort Pasch ser 1. de tribus testimoniis in coelo in terra pag. 189. Col. 1. in fine D. E. totius orbis comunione firmamur Aug. de unit Ec. c. 2. head animated and acted by one and the same spirit whereby it came to pass that the chiefest and noblest part is sensible of the hurt and smart of the meanest and feeblest part He then that is in the body cannot complain he is alone seeing God himself and the Son of God and the spirit of God and the Angels of God and the Churches of God all the Servants of God stand by him and so he hath many eyes to see for him many hands to work for him many tongues to intercede for him all bearing a part with him enough to quiet him to silence his complaints and to let him know he suffers not alone But in another case
souls be angry with and take revenge of themselves by the wholsome discipline of spiritual mortification Thus to do in dear affection and true devotion unto God unfained contrition for their sins and compassion towards man may well consist with that meekness which the Apostle requireth to be put on But here two extreams must be avoided a mean must be observed and it is a blessed thing to hit it to know both when to be affected and how far Affections of themselves are apt enough to run into excess have more need of the curb than the spur Saint Paul speaking of the Apostles and their sufferings sayes they were made as gazing-stocks a spectacle to the world and to Angels and to men such are the Saints they have many eyes upon them and therefore should have a care to comport themselves decently and exemplarily that no pains or passions discompose or disorder the decencie of their thoughts or duties It may be by their sufferings God intends the instruction of others and it is a heavenly thing when others as well as themselves are better'd by their afflictions To do otherwise were to fall short of their duty or to exceed it they fall short of their duty that being afflicted are not humbled not sensible of Gods anger nor moved with it This some would bear the world in hand is their Patience Meekness and Calmeness of spirit but indeed it is a stoical negligence and carelessness a senceless dulnesse and stupidity When Gods hand is lifted up they will not see they will not grieve nor fear nor be humbled nor troubled not Isa 26. 11. daunted or dejected there is no man but would dislike that in his Child and repute it stubbornness rather than meekness and so will God who is greatly afflicted when he sees affliction has no kindly work upon men For men to be affected and passionate to be moved and troubled at the effects of Gods anger may stand both with Reason and Grace To this end God hath given man a soft and flexible nature to take impression of every passion So that when God is angry he will have us to pour out our supplications and complaints to lament after him and to be very Psal 14â— 2. Jer. 4. 8. much displeased with our selves that judging of our selves we may 1 Cor. 11. 31. not be judged of the Lord. They exceed their duty that in their afflictions are too much troubled our nature urgeth downwards and our passions have their self aptness and proness to that which is evill men otherwise Gen 6. 5. 8. 21. unblameable herein are worthy to be blam'd that any little or light affliction doth too much disquiet them and makes them wondrous impatient yea many for a small loss do so vex and fret that like Rachel they refuse to be comforted and Jer. 31. 15 become so peevish that no good counsel can charme them to patience like Jonah they will defend their frowardnesse Jonâ— 4. 9. and with him will tell you they do well to be angry but as God to him so I may say to them do you well to be angry for a trifle what is this or that man or what is any man that he should be so tender and tachie there are very few that can be found better than David or if than David better than Christ I am sure they cannot be yet David in the person of Christ saies of himself I am a worm and no man the best man Psa 22. 6. compared with God is but as a worm of the earth If then God shall tread upon us shall we turn against him if he shall set against us shall we strive against him no! rather let us submit unto him and humble our selves before him adoring his wisedome and admiring the unsearchableness of his wayes who ordereth all things if against our wills yet according to his own Yet there are some that shoot their arrows against heaven even bitter words fearfull execrations heavy curses reviling God and Man if they Atque Deos atque astra vocat crudelia mater Virg. Ecclog 5. be cross'd in their designs and all things answer not their desires they break out into exclamations and accusations against God and in their furious and frantick fits with great horror they utter such prodigious speeches that are inconsistent altogether with Christianity or humanity they forget themselves to be Christians to be men and behave themselves as brutes and devils ready to forsake God to revolt from Religion full of bitter thoughts breaking forth into such horrid expressions which will make the heart of any moderate man to quake and tremble for to hear them in the heighth of their madness raging against God and his creatures Good men under the sense and pain of some heavy affliction may be affected may be moved but affected or moved above measure they may not be rayling and reviling cursing and blaspheming is the language of Hell and that man that uses it is no better than an incarnate Devil a passion to be tamed and with much caution as a dangerous pitfall to be shunned and begge of God an humble and a meek spirit and thus much for meekness as it relates to God The second kind of meekness which relates to man Of Meekness towards Man Meekness towards men is shewn in a kind affection and in a sweet and gentle conversation and is chiefly intended in this place And this kind of meekness which the Apostle here commends to be The Character of meekness towards men put on is a calmness of spirit a quietness of mind a gentle moderation in all our actions When as the swelling of anger together with the vexations and disquietness of heart and mind are supprest when as both an internal and external tranquillity is observed with modesty of countenance together with a sweet and amiable comportment of the whole body whose tongue is the law of kindness with words both few and soft affable and courteous censorious of none injurious to none respective of all patient mild and humble ever ready to give a reason of the hope that is in you to any one that shal move the question to give the best construction of every action that charity will bear For meekness like charity hopeth all things believeth all things endureth all things is so far from doing evil that it thinks none 1 Cor. 13. 7. Rom. 13. 10. Meekness of all others knows how to make a vertue of necessity and to put evil to good use It cannot be discountenanc'd will not be discontent hath learn'd to pass by Indignites to put up injuries praies for what it cannot help laments what it cannot mend and patiently suffers what it abhorres to do bearing wrongs and Rom. 12. 19. Mat. 5. 44. forbearing revenge receiving evil but returning good good for evil for hatred love for blows blessings Thus God as the perfection of our meekness requires at our hands
subtrahit quando conscientia linguam praepedit Greg. Moral lib. 2. cap. 7. lend him an helping hand and if he err and go astray reclaim him in love and with modesty reduce him into the right way If in some thing he be deficient in some other things he may be a good proficient be not too severe against him for the good he wanteth but love and honor him for the good he hath Reprehensions are not to be given rashnesse but with good advice the mind of man is of a weak and tender constitution and must not be chaf'd when it should be suppl'd He that would reclaim his friend and bring him to a true and perfect understanding of himself must do it by strength of reason not by heat of passion least he seem rather to please his own humour then correct anothers Eagerness and harshness of reproof doth rather exasperate then reduce virulency and bitterness doth neither please nor profit reproofes must be sweetned with gentle words and pleasing carriage least they be thought to proceed rather from spight and spleen then any good meaning or desire to work a man to goodness * Jam. 1. 20 Sunt vitia animi sicut vitia corporis leniter tractanda Seneca Si vis me corrigi delinquentem aptè increpa tantum ne occulte mordeas quid enim mihi prodest si aliis mala mea refe ras si me nesciente peccatis meis imo detrectationibus tuis alium vulneres certatim omnibus narres sic singulis loquaris quasi nulli dixeris Hieron ad Rust Monachum The wrath of man worketh not the righteousnesse of God When we would amend in any what is amiss it must not be done by Pro. 17. 12. railing and reviling raging like a Bear robbed of her whelps but with tenderness and discretion a difference must be put between the sinner and his sin and he must so be dealt with that his sin may be killed and be cured Let the righteous smite me friendly but he is no friend and will hardly pass for a Ps 141. 5. righteous man that with bitter invectives Asperitas odiâ—m saevaque bella movet Ovid. 2. de Arte. Crimina non homines nostra Thalia premat Curando fieri quaedam priora videmus vulnera qâ—ae melius non tetigâ—sse suit Ovid. will blast my name when with wholsome instructions he should amend my life Thus is anger to be clothed with meeknesse But anger as it is a heady passion and is hardly moderated so is it many times misplac'd and sets against vertue and goodnesse Is thine Mat. 20. 15. evil because I am good saith Christ and am I become your enemy because I tell you the truth Gal. 4. 6. saith Saint Paul Cain was of the Devil and slew his Brother and wherefore slew he him because his 1 Jo. 3. 12. own works were evil and his Brothers good Sore eyes cannot endure to look upon a bright and shining object the fair whiteness of innocency the lustre and brightness that is in vertue is an eye-sore to malicious men who search for privy slanders and digg the filth out of lewd tongues to cast upon the innocent and think they have made a rich game of their spight when they have made themâ—elves most vile and wicked to make him seem so Anger is never more hot and outragious Vide Ter. Apol. adversus gentes cap. 2. pag. 26. then when it sets upon innocence truth and righteousnesse when evil men are incensed against the good they know not when to take up and Temeritas quaedam hominum est quod odio prosequentur meliores amant pejores Basil To. 2. Ep. 87. Luk. 23 1â— Mat. 27. 23 Lege Justin Martyr in Dial. cum Tryphone Jâ—daeo pag. 323. Christianos ad leoâ—es tantos ad unum Tert. Apol. adversus gentes cap. 40. pag. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Martyr Dialogüm cum Trypâ—o Judaeo pag. 227. Justin Martyr Apol. 1. pro christianis pag. 43. ibid pag. 56 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Just Maâ—t Apol. 2. pro Christianis pag. 55. Boâ—us vir Caâ—us Sejus sed malus tantum quod Christianus Tert. Apol. adversus gentes cap. 3. pag. 27. Haud poterit autem ullo sermone explicari quae supplicia quosquè cruciatus sâ—stinuerunt Martyres Lege quae seqùntur in Euseb Ecol hist lib 8. cap. 9. can never rest but in his ruine See it in the Jews who so hotly pursue Christ that nothing will satisfie them till he be crucified if any ask what evil hath he done we know their hatred is because he did none evil The same spirit of fury that inflam'd the Jews against Christ set the world on fire against Christians which nothing could quench but the blood of those innocents it was their Exitiabilis superstitio Corn. Tacit Annal. lib. 15. Afflicti suppliciis Christiani genus hominum superstitionis novae ac maleficae Suet. Traug in Nero. Caesarum 6. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. Ep 90. Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenagoras lege pro Christianis pag. 34. Nero Quaesitissimus paenis affecit quos per flagitia invisos vulgus Christianos appellabat Corn. Tac. annal lib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Ep. ad Diogn pag. 497. Socrat. Eccl. hist lib. 4. cap. 24 25. Caeterum insignis vero Catholicae Ecclesiae splendor iisdem virtutum vestigiis incedens purè vivendi rationis institutio sic mirandum in modum emicuit ut deformis infamiae labis simul cum tempore deleta ut nemo ex illo tempore turpem aliquam dedecoris maculam fidei nostrae auderet inferre Eus Eccl. hist lib. 4. cap. 7. crime they were Christians and the world rag'd against them for no other reason but their religion their only fault was their faith in Christ and for this they are hated persecuted defamed tormented and wit and malice set on work to devise strange and horrid deaths and hell it self rak'd for bloody inventions to take out of the way the blessed witnesses of whom the world was not worthy but their meek suffering did conquer the cruelty of their persecutors and overcame the world for at last the splendor of the Christians lives and invincible verity of their doctrine did so prevail and tryumph so victoriously over the lives and tongues of their enemies that the blood of Christian Martyrs became the seed of Christs Church which did spring and grow Lege Leonem in Serm. 1. de Nat. Pet. Pauli Sanguis Martyrum semen Ecclesiae August in Psal 39. Nec quicquam tamen proficit exquisitior quaeque crudelitas vestra illecebra est mag is sectae plures efficimur quoties metimur a vobis semen est sanguis Christianorum Teâ—t Apol. adversus Cent. cap. 50. pag. 81. Isa 54. 1. up with such wonderful encrease that the world stood amazed to see
miserum est quod in naturam consuetuilo perduxit Scneca ibid. able to bear it when it was an Ox how easie will he bear the injuries of malicious men that hath attain'd the habit of Meekness it is nothing to such an one to be reviled or slandered Ut quisque contemptissimus ut maxime ludibrio est ita solutissimae linguae est Senec. lib. in sap non cadere injuriam cap. 11. who can pass by evil language with neglect and contempt Neglect will sooner kill an injury than Revenge all the harm a common slanderer can do with his foul mouth is but to shame himself and to seem to be touched with an injury is an advantage which an enemy looks for Contempt is the best Remedy in a cause-less wrong for to contemn an enemy that is full of malice but wants might is better than either to fear him or answer him in such a case contempt of an injury and Courtesie to him that offers it puts both out of Countenance Thus Meekness begets peace and quietness by setting a man in a way to pacifie an enemy by silence and softness 1. By silence Anger is a short frenzie what profit is it nay what folly were it to exchange words with Quis enim phrenetico medicus iracitur idem ibid. one that is frantick Return not then reviling with reviling but if an enemy set fiercely upon us and open his mouth wide against us give way let him vent his spleen and the storm will quickly cease let him alone and he will the sooner come to himself the way to break an enemies spight is not to meet him in his fury to give rebuke for rebuke but rather give place to wrath Anger is the sickness of the mind he that would cure the sick must not administer physick in the fit So if thy neighbour be angry forbear him give place for the present deal not with him in the fit but set upon him when he is more calm and capable of Counsel Outragious passions are violent and against nature as a stone forced upward strong at the beginning and the further it passeth the more it weakneth until at last it return to the natural course again therefore a little space must be given for the passionate to draw back for the patient to put forward Passion prevails on the sudden but Reason gathers force by leasure Serpents when they Primi ejus ictus acres sunt sicut serpâ—ntium venenâ— a cubili repâ—ntium nocent innoxii dentes sunt cum illos fâ—equens morsus exhausit Senec lib. de ira 1. cap. 16. Pro. 15. 1. 1 Cor. 4. 12. first creep out of their dens are full of poyson their sting is mortal it were madnesse to abide their bites but after they have spent their venom with frequent bitings you may handle them without harm Secondly By softness is anger pacified a soft answer turneth away wrath which Saint Paul and his fellow Apostles knew full well and therefore they went a meek way to work with their enemies being reviled say they we bless being persecuted we suffer it being defamed we intreat and this Course must we take if ever we look for peace with God or comfort in our Souls And surely there is little safety to him that is hasty rash or easily angry for Anger makes many enemies divides friends turns love into passion passion into grievous words and sometimes words into blows and then a third Adversary to both hath a fair Advantage to insult over them Judah is hot against Israel Israel against Judah and the King of Syria smites them both And the common enemy of Mankind whilst we in heat wound one another wins upon us all If men will be contentions let them contend as Aristides and Themistocles strive to exceed one another in vertue We read of the King of Israel that he commanded to set bread and water before the hoast of the King of Syria when he might have slain them and he lost nothing by it but by his courteous and gentle using them he did so work upon them that he prevented succeeding quarrels â— Kin 6. 23. so that the bands of Aram came no more into the land of Israel He that would live securely must live peaceably for by Contention comes no good to strive with a superiour Nam cum paâ—e contendere anceps est cam superiore furâ—osum cum inferiore sordidum c. Senec lib. 2. de ira cap. 34. Jam. 3. 5. is madness with an equal doubtful with an inferiour sordid and base with any full of unquietness Let every man therefore refrain his spirit for when men that are hasty and given to quarrel do meet it is as when the flint and steel do clash the issue is fire and how great a matter will a little fire kindle and when the fire begins to kindle who knows where it may end it may begin in a poor Cottage but ends in the ruin of Princes Palaces Break off the beginnings of strife for anger to the mind is as a coal on the flesh or garment cast it off speedily it doth little harm let it lie it frets deeply The beginning of strife is as when one letteth out water like a breach in the sea therefore the Wiseman well adviseth * Pro. 17. 14 Parva verba multoties homicidium perpet averant Chris in Mat. 5. super illud qui dixirit fratri suo fatue quosdam unius verbi contumelia non aequo animo latae in exilium projecit qui lovem injuriam silentio ferre noluerint gravissimis malis obruti sunt Senec. de ira lib. 2. cap. 14. prope si nem Pro. 23. 29. leave off contention before it be medled with How many are there who have suffered a sword in their bowels because they would not suffer a lye in their throats and a rash word hath been sometime the occasion of a world of blood-shed It is a proverb the hasty man seldom wants wo for it is with a man given to wrath as it is with a man given to wine who hath wo who hath sorrow who hath wounds without cause Prov. 23. 29. for a mans hasty spirit hunts him into snares whereas of suffering comes ease ease and quietness is the effect of quiet suffering Learn of me saith Mat. 11. 29. Christ for I am meek and lowly and ye shall find rest for your souls for if a man observe it when he can bear injuries and pass by indignities and suffer reproaches quietly he shall find such a tranquillity in his spirit such peace and content in his heart as if he had gained some victory But a man may wrong himself in being too gentle and patient for put up one injury and you shall have enough Vâ—terem ferendo injuriam invites novam Aug. Gel. nocte Attic. lib. 18. to pass by one injury is to draw on another the Ass doth never want a burden because he never refuses to bear one and he
it beautifies the woman it commends the man it is lov'd in a child it is prais'd in a young man honor'd in an old in every sex in every age it is lovely The effigies of meekness by the same Author is thus set forth Her countenance calm and pleasing her forehead smooth contracted or drawn together with no wrincles of grief or anger her brows not frowning or sullen but tempered to a chearful modesty with eyes cast down not for any misfortue but in Vultus illi tranquâ—llus placidus frons pura nulla moeroris aut irae rugositate contracta remissa aeque in â—aetum modum supercilia oculis humilitate non infoelicitate dejectis Os taciturnâ—tatis honore signatum color qualis securis innoxiis Motus frequens capâ—t is in Diaboâ—â—m minax risus Caeterum amâ—ctus circum pectora candidus coâ—pori impressus ut qui nec instatur nec inquietatur Sedet enim in throno spiritus ejus mitissimi mansuetissimi qui non turbine glomeratur non nubilo livet sed est tenerae serenitatis apertus simplex c. Tert. lib. de Patientia cap. 15. pag. 203. humility her mouth sealed with the honor of silence her color and complexion bewrais her innocency as one that is secure fears nothing she often shakes her head against the Devil and her smiles are threatnings But her Apparel about her breast is white and close to her body which no wind can blow up nor any motion shake for she sits in the throne of that most mild and gentle spirit which no boistrous storm can shake nor clouds obscure for with her it is ever fair weather she is simple and plain thus far Tertullian It greatly matters not what some are pleas'd to speak of Meeknesse that it is for Fools and Cowards and a note of a poor and meek mind that it is childish and effeminate and no masculine or manlike vertue And if this were so then were Meekness rather a disparagement than an ornament But that it is not so but a vertue well becoming the most wise and valiant is apparent First It is an ornament to the wise for if Meeknesse quietness and peaceableness had not well become the wise the wisest mans name should not have been Salomon that is pacificus peaceable and the wisdom that is from above is pure and peaceable gentle easie to be entreated and full of mercy saith Saint James and the same Apostle James 3. 13. Jam. 3. 17. sets it down as a special note to know a wise man by Who is a wise man Jam. 3. 13. and endued with knowledg among you let him shew out of a good conversation his works with meekness of wisdom And however the world may account men wise that know how to fish in troubled waters and by keeping up a schism in the Church or maintaining a faction in the State do make a party weaken a common Force by dividing it or that in private affaires knowes how to over-reach or over-bear their neighbour yea may call this wisdom but not from above it is earthly saith Saint James and which is worse carnal sensual and devilish So that it is plain the peaceable meek and patient man is the Jam. 3. 15. wise man when all is said for the less patient or meek a man is the less wise he is anger rests in the bosom of fools saith the Preacher and in the 24 of his Proverbs at the 29th verse he teacheth that he that is slow Eccle. 7. 9. to anger is of great understanding but he that is hasty of spirit exalteth folly Meeknesse then is a vertue well-becoming Pro. 14. 29. a wise man Secondly It is an ornament to the valiant for rashness and fury and revenge do rather become a fiend of Hell than a man who is a creature fitted for society The Heathens could say it was the mark of a poor spirit to be touch'd with injuries Magni autem animi est proprium placidum esse tranquillumque atque injureas atque offensiones semper despicere Sen. de Ch. lib. 1. cap. 5. Magni animi est injurias despicere Sen. de irae lib. 2. 32. Pro. 16. 32 but a generous and noble mind did trample and contemn them And therefore let no man say that Meeknesse is a want of courage indeed the Philosopher saith that anger is the spur of valor the whetstone of courage But the greatest Philosopher that ever was best seen in morals in the 16. of his Proverbs thus sets down He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a City No man I dare say will say that David was a coward he was a sword-man with a witness a braver Champion a stouter man of his hands and of a more valiant courage did never tread on Gods earth for he fought when all Israel fear'd yet David was a Meek and tender-hearted man My heart is like wax saith he it is Psa 22. 14 melted in the midst of my bowels yea when that foul-mouth'd Shemei reviled and cursed David to his face yet 2 Sam. 16 7. Ibid. 11. 12. he forbad to touch him let him alone and let him curse It may be that the Lord will look upon mine affliction and that the Lord will requite good for his cursing this day And when Saul who sought after his life and would be appeas'd by none of his good services when nothing would satisfie the Tyrant but the blood of that innocent and when God had delivered him into Davids hand and his friends and followers perswaded to kill him yet David would not consent any violence should be offer'd 1 Sam. 24. 6. him Yea he was so loath at any time to take offence and so unwilling to give any that his heart smote him because he had cut 1 Sam. 24. 5. off Sauls skirt surely then it doth not bewray a want of courage to forbear revenge Potuisse nocere nolle magna est gloria It is the greatest honor that can be to a man to let pass occasions of revenge and every good man will account it his glory to pass by offences and not like many in our Pro. 19. 11 daies who will not suffer the least injurie to pass unrevenged and for meer trifles grow out of measure so Quorum praecordia nullis interdum aut levibus videas flagrantia causis offended that the tedious trouble and charge of many years suit can hardly reconcile them And others will redeem the least disgrace with a stream of blood and cannot rest but like men out of their wits take on until they see their enemy weltering in his gore Corpore trunco invidiosa dabit minimus solatia sanguis Yea moreover to some all company is loathsome all places irksome and their own life becomes cumbersome except they Aâ— vindicta bonum vita jucundius
it his damnation is just Now to sin to avoid a punishment is to do a great evil for a little good much like to him who troubled with a pinching shooe doth pare his foot Christian men must bear the reproaches and injuries of the men of the world their hearts must not rise nor their tongues rail nor their hands violently attempt any thing against their enemies but they must fairly and gently lay their faults before them that they may see their error and repent of it and if they will not be reformed lawful remedies when they can be had may be used and in the mean time they are to be pityed and prai'd for till they can be brought to a sober reckoning and this is the Meek mans way and by this he is known to be what indeed he is an honest man and a good Christian But can any man think or will any man say the sour faces the disfigured countenances the rude behaviour uncivil carraige and railing speeches cholerick fumes resisting 2 Tim. 3. 8 the truth men of corrupt minds no judgment little honesty whose folly is manifest to all men are these the markes whereby Christs sheep are known or must such fellows as these carry away the note of perfection whilst all sober men and all others besides themselves must lie under the rubbish of a sinful condition These kindle the coales of contention throw about their fire-brands fly in the faces of all that contradict them clamour against Magistracy and Ministry with open mouth as Jannes 2 Tim. 3. 8 Jambres resisted Moses so do they they despise dominion speak evil of dignities raging waves of the sea foming out their own shame murmurers Jude 8. Jud 8. 13 16. complainers crying down Ministers Sabbaths Sacraments Churches all Order and Government as the Edomites did Hierusalem raze it raze it even to the foundation thereof And of these men there Ps 137. 7. are different sects but although they have their heads turned diverse waies and be divided in their judgments and opinions yet like Samsons foxes they are tied together by the tailes Judg. 15. 4. and in their ends and aimes they all agree Is this the effect and fruit of that Third Testament that law of love that eternal Gospel as they are pleas'd to call it the product of the holy Ghost in these last daies as these Phanaticks dream but I leave these vain men It is a sad thing to consider what stirs and broils there have been in the Christian world for very trifles unto what height and heat the contention has grown amongst persons of note and eminency for learning and piety about things of little moment which would never have been had there been Meeknesse for where Meeknesse is there will be a quietnesse of heart a calmness of spirit a teachablenesse a tractablenesse an easinesse to be perswaded there will be patience humility and a fear and tendernesse of offending For want of Meeknesse what lamentable rents have been in the Church of Christ in former times not only about things indifferent the Easterne Church following one custom Read Eus and So◠their Ecclesiastical histories the Westerne another opposing each other with greatbitterness But also about things meerly mistaken the contention has grown so hot between the Greek and Latin Churches that the Christian world was like to be torn in peeces for a mistake of words the Greeks judging the Latins Sabellians and the Latins the Greeks Arrians had not this difference been seasonably compos'd by Athanasius In latter times what contentions have arisen in the Churches of Germany Sweden Denmark France Helvetia about the ubiquitarie presence predestination losing and not losing of grace c. Which were much encreased by writing and disputing that might have happily been ended by a friendly Mediation if in a meek way the meaning of both parties had been throughly sifted And in these latter daies what fearful rents have been and are still amongst us he has no mind that considers not no heart that condoles not Quis talia fando temperet a lacrymis who can keep the Rivers of tears within the banks of their eyes whose heart doth not bleed whose spirit is not broken and who in the anguish of his soul could not wish each pore of his body an eye that every eye might weep for brinish bloody tears when he seriously thinks of the miserable distractions that are amongst us the land is divided Lord heal the sores of it for Psa 60. 2. it shaketh Oh could we but rightly lay to heart the mischiefs of our divisions how odious to God how pernitious to Religion Alas that the Church of Christ should be so rent about certain accidentals immaterials unnecessaries when there is agreement in fundamentals and such points as are essential to salvation away with those contentions that occasion shame and loss to both sides And let us endeavour to quench those flames which have already burnt down so many and so worthy parts of the house of God When Meeknesse hath been laid aside and cruelty put on what lamentable combustions have been in the Christian World what fury did Sathan send up to animate Nation against Nation and in the same Nation one man against another the mischiefs of an intestine Warre occasion'd for want of Meeknesse the Ruines of Germany evidently speak and I would I might have sought an instance at so great a distance and not found one nearer home even in the bowels of this Kingdom What divisions have there been What seditions have been mov'd What fractions have been rais'd The glistering sword whose face flashes forth lighting of terror hath passed through the land wasting and destroying the sad Calamities of a Civil Warre are better known than that I should spend time to repeat them Alas what hath any Kingdome gain'd at any time by this way besides spilling the blood and spoiling the goods of the unhappy people And it terrifieth me to Remember how many flourishing Empires and Kingdomes have been by means of such Contentions either torn in peeces with intestine division or subdued to forrain Princes under pretence of assistance and aid And our own Chronicles make mention how sore this Kingdom hath been shaken with these dangerous evils The Barons wars and the wars between the Houses of Yorke and Lancaster And yet neither the examples of other Countries nor miseries of their own are sufficient to make men beware and you shall ever observe it of any Nation that then it begins to be miserable when it ceases to be obedient Rebellion puts an end to the prosperity and gives beginning to the misery of any people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophilact Com. in Ep. ad Rom. 13. 1. Let us then beseech the God of mercy that he would send down from Heaven a spirit of Meeknesse and raise up on earth able and fit Instruments to make up the breaches and to quiet the distractions that are
being greatly humbled for their sins by prayer and true repentance they obtained pardon they could plead nothing Hab. 2. 5. Psa 5. 15. 1 Tim. 6. 7 8. Nam ideo fines transilimus quia ad mille vitas quas falsa imagine concipimus solicitudâ— nostra se extendit unusquisque votis immensa latifundia non secus absorbet quam si alvum haberet dimidii mundi â—capacem Calv. in 1 Tim. 5. 7. but mercy and this may any one plead as well as they and therefore never murmure at God or repine at thine own condition but be contented and thankfull and put on meekness Repent and be converted and a time of refreshing will come But nature is a great enemy to this excellent grace for the nature of some is peevish and tachie and content in no condition never well either full or fasting as we use to say Some when they have what they can desire yet enlarge their desires as hell and grudge if they be not satisfied they murmure under plenty and whereas necessaries should suffice they are not content with superfluities It is not enough that their covetousness is answer'd with plenty but their curiosity longs after novelty and if the multiplied devices of a luxurious wanton age do not present themselves to their longing appetites if their dyet be not some choice delicacy and their apparrel of the costliest stuff and newest cut and fashion they are sick of the sullens and out of charity both with God and man such Humorists were the Israelites who murmured Quum alimenta vestiarium nominat delicias abundantem copiam excludit Calv. in 1 Tim. 5. 8. Prodiga rerum luxuries nunquam parvo contenta paratu quaesitorum terra pelagoque ciborum ambitio saâ—fames lautae gloria mensae Lucan lib. 4. de bel civil In Coccino Tyrio c. cedo acum crinibus distinguendis pulverem dentibus elimandis bisulcum aliquid ferri vel aeris unguibus repastâ—nandis si quid ficti nitoris si quid coacti ruboris in labia aut genas urgeat c. Tert. lib. de Paenit cap. 11. Psal 78. 31. Num. 11. 33. against God untill he corrected their corrupt humors by staying the wealthiest of them in the wildernesse Some again are troubled and they know not where nor know not why but discontent they are and out of all patience conplain of crosses and losses and wants of disappointments and pains when they cannot tell where the pain holds them In this case take heed there be not some Canaanite some Jebusite in the Land some secret sin in the soul Jos 23. 13. unrepented of which as a scourge in the side and a thorne in the eye will suffer a man to take no Rest Moreover some are naturally sad pensive and melancholy fall out with themselves repine against God and every man they abandon all comfort and repell all occasions of joy delighting to nourish grief and to entertain a pensive soul they eate up their own hearts and drink up their own spirits this is a dangerous I had almost said a devillish humor one hath said it Spiritus melancholicus est spiritus Diabolicus the Devil loves to fish in troubled waters and is the most discontented spirit in the World Discontent is oft desperate Sathan hath a Cord a knife c. Hang drowne stab a violent hand a virulent tongue are his Instruments to destroy man and blaspheme God they are impatient of all pain the least cross overwhelmes them and so affects them that they know not they care not what they say or do they Quarrel with God with themselves and with all men a sad condition and enemy to meekness But all this while I have not clear'd the Saints of that scandal that is taken against them for their distempered behaviour in their afflictions Jobs uncharitable friends Job 11 2. 8. 2. Job 15. 2 3. Job 35. 16 Act. 14. 15 Jam. 5. 17 in effect tell him to his face that he rav'd and talk'd idlely That the Saints have transgress'd in their fits cannot be deni'd they were men of like passions with us and in their passions sometimes mutin'd against God and in the weakness of their spirits did shrink under the cross Jacob for the loss of a Son will go down into the grave sorrowing Gen. 37. 35. Psal 106. 33. Jonah 4. 1 1 Kin. 19. 4. Job 10. 20 Job 13. 25 26 27. 1 Cor. 3 1 3 4. Moses speaks unadvisedly with his lips Jonas frets and is angry Elias is weary of his life and Job expostulates and reasons with God and thinks him too severe and in this they were carnal as St. Paul speaks walkt as men by sense and not by faith but reason corrects sense and faith rectifies reason and when they come to their right reason they acknowledge with David it was their infirmity Ps 77. 10. It is sure the Saints of God have a body of flesh as well as a spiritual soul their flesh is sensible and their souls affectionate and as the one is sensible of the pain so the other is moved with it indeed to be more affected than there is cause is sinfull and it is sinfull not to be affected where cause is given And if the Saints have been much affected under the Cross they are therein not to be excus'd only but justified if from a just ground for sin committed and God offended To â—ob 7 21. Jona 3. 8. 10. Joel 2. 12. 17. Isa 9. 13. Jer. 2 30. Jer. 5. 3. Jer. 6. 26. 2 Cor. 7. 11. Let Tert. speak the discipline of Primitive Christians Nos verâ— jejuniis aridi et omni continentia expressi ab omni vitae fruge dilati in sacco cinere volutantes invidia Caelum tâ—nâ—imus c. Tert. Apol advers gent. cap. 40. in fine p. 71. Psa 51. 17 1 Pet. 5. 6. Gal. 5. 24. Col. 3. 5. Rom. 8. 13 1 Cor. 9. 27. Ne frena anâ—mo permâ—â—te calenâ—i Stat. 8. Theb. imperat hunc fâ—enis hunc tu compesce catena Hor. ep lib. â— ep 2. Ponâ— irae frena modumque Horat. Saâ—â—r 8. Heb. 13. 33 1 Cor. 4. â— apprehend God offended and angry and angry he will not be but for sin and for this we find the Saints to have been both strangely and strongly affected read the Psalms of David the Lamentations of Hieremy and see what impression the effects of Gods anger did make upon their affections and this God not only approv'd but commanded and blames them when they were not as was meet affected at his smiting them He layes a Charge on them to rend their hearts to afflict their souls to put on sack-cloth to sit in ashes to sigh and cry to weep and mourn and to make other deep expressions of troubled affections even to indignation and revenge two main parts of Repentance as Saint Paul sets it forth for God will have them break their spirits humble their