A Key Opening Mysterious Texts of Scripture, Collection of sermons 1 · Sermon 3
THE STILL VOICE. A Sermon preached before the high Commiſſion in his Graces Chappell at Lambeth, Novemb. 20. 1619. THE THIRD SERMON.
MATTH. 12.19.
Hee ſhall not ſtrive nor cry, neither ſhall any man heare his voice in the ſtreets.
Moſt REVEREND, &c.
IN theſe words we have ſet before us in the perſon of our Saviour an Idea and perfect image of meekneſſe; the characters whereof are three:
1. Calmeneſſe in affection, He will not ſtrive.
2. Softneſſe and lowneſſe in ſpeech, Hee will not cry, &c.
3. Innocency in action, He will not breake, &c.
1. Impatience is contentious, He will not ſtrive.
2. Contention is clamorous, He will not cry.
3. Clamour is querulous, No man ſhall heare his voice in the ſtreet.
If it be objected that he did ſtrive, and that with ſuch vehemency that he ſweat bloud: and that hee did cry, and that very loud; for as wee reade (Hebr. 5.7.) he offered up prayers and ſupplications with ſtrong crying and teares, unto him that was able to ſave him from death: and that his voice was heard in the ſtreets; when he ſtood up in the laſt day, the great day of the Feaſt, John 7.37.and cried, ſaying, If any man thirſt, let him come unto mee and drinke: wee need not flye to Anſelme and Carthuſians allegory for the matter, who thus gloſſe upon the words of my Text: His voice ſhall not be heard in the ſtreets, that is, in the broad way that leadeth to deſtruction. Such Delian divers may ſpare their paines: for the objections are but ſhallow, and admit of a very facile ſolution without any forced trope. Hee will not ſtrive, viz. in revenge, but in love; he will not cry, in anger, but in zeale; neither ſhall his voice be heard in the ſtreet, viz. vox querelae, but doctrinae; no voice of complaint, but of inſtruction or comfort. So that the three members in this ſentence, are like the three ſtrings in a Dulcimer, all Uniſons. Wherefore in the handling of this Text, I will ſtrike them all together. Seneca in his books of clemency,Cambden. hiſt. Reg. Eliz. Seneca l. 1. de clem. Conditum, imò conſtrictum apud te ferrum, ſit ſumma parſimonia etiam viliſſimi ſanguinis, humili loco poſitis litigare, & in rixam procurrere liberius eſt, leves inter pares ictus ſunt, regi quoque vociferatio, verborumque intemperantia, non ex Majeſtate eſt. which Queene Elizabeth ſo highly eſteemed, that ſhee gave them the next place to the holy Scriptures, reades a divine Lecture to a Prince in theſe words: Let thy ſword not onelyonly be put up in the ſheath, but alſo tyed faſt in it; bee ſparing of the meaneſt and baſeſt bloud. It is for men of lower condition to fall into quarrels and ſtrifes, equals may exchange blowes one with another without much danger; it ſtandeth not with the Majeſty of a Prince to engage himſelfe in any quarrell or fight: becauſe he hath no equall to contend with him: ſo far ought it to be from a Prince to brawle, or wrangle, that the ſtraining of his voice is unbefitting him upon any occaſion whatſoever. What the wiſe Philoſopher preſcribeth to a good Prince, the Prophet Eſay deſcribeth in our King Meſſias, who was ſo milde in his diſpoſition, that hee was never ſtirred to paſſion; ſo gentle in his ſpeech, that he never ſtrained his voice in choler; ſo innocent in his actions, that he never put forth his ſtrength to hurt any. We reade in the booke ofa1. Kin. 19.11, 12. Kings, that there was a mighty wind, but God was not in the wind: and after the wind an earth-quake, but God was not in the earth-quake: and after the earth-quake a fire, but God was not in the fire: and after the fire a ſtill ſmall voice, in which God was. There God was in the ſtill voice; but here the Evangeliſt out of the Prophet informeth us, that there was a ſmall ſtill voice in the Lord our Saviour Jeſus Chriſt. For he ſtrove not, nor cryed, nor was his voice heard in the ſtreets. A ſtill ſmall voice naturally produceth no eccho. For as a ball layd ſoftly on the ground boundeth not up againe; but if it be ſtrook downe with a vehement ſtroake riſeth from the ground again and again; ſo a low and whiſpering voice, which gently moveth the aire, is not returned againe by an eccho: but a ſtrong and a loud ſound, which forcibly ſmiteth the aire, is reverberated from mountains & rocks by a double or treble eccho. Yet here a ſtill ſmall voice is returned by an eccho. For the words which I have read unto you in S. Matthew are no other than the eccho of the voice of the Prophet Eſay. As Eſay of all the Prophets is moſt Evangelicall, that is, moſt plainly delivereth the ſtory of Chriſt his life and death by way of prediction; ſo S. Matthew of all the foure Evangeliſts is moſt Propheticall, that is, alledgeth moſt paſſages out of the Prophets in his Goſpel. None ſo frequently inſerteth teſtimonies out of the Old Teſtament into his ſtory as hee, which hee ſo pertinently applyeth, that in his Goſpel every man may diſcerne the truth of that obſervation of the Ancients (viz.) that the New Teſtament is vailed in the Old, and the Old is revealed in the New. The Prophets & Evangeliſts being the organs of the ſame holy Spirit, like divers inſtruments of muſick playing the ſame tune, though in different keyes. Or rather like oppoſite looking-glaſſes, reflecting the ſame image one upon the other, to wit, the brightneſs of God his glory, Hebr. 1.2.& the expreſſe image of his perſon. Or like thick & bright clouds on both ſides of the Sun, which receiving the beams therof, & with them an impreſſion of the ſimilitude of that Prince of the celeſtiall lights, reflect the ſame one upon another, & make as if there were divers Sunnes in the sky, which are indeed but parelii pictures and repreſentations of the ſelfe ſame Sunne,Malach. 3.1. Eſa. 42.1, 2, 3. the Sunne of righteouſneſſe. The Prophet Eſay pointeth to the Meſſias, as it were afarre off, ſaying, Behold the ſervant of God whom he upholdeth, his Elect, in whom his ſoule delighteth, upon whom he hath put his ſpirit, he ſhall bring forth judgement to the Gentiles; he ſhall not cry, nor lift up, nor cauſe his voice to be heard in the ſtreets; a bruiſed reed ſhall hee not breake, and ſmoaking flaxe ſhall hee not quench, till hee bring forth judgement unto truth. The Evangeliſt viewing Chriſt neere at hand, findeth all thoſe markes in him, by which the Prophet deſcribeth him. Which you ſhall plainly deſcry, if you caſt backe your eye on the ſtory ſet down a little above my Text. There ſhall you find Chriſt ſtretching out his hand of mercy to a withered hand, and healing it on the Sabbath day, and the Phariſees murmuring at it, and conſpiring againſt him for it. Againſt whom notwithſtanding hee made no forcible reſiſtance, nor ſo much as opened his lips, but giving place to their wrath, leaveth that country; and though hee were ſo ill requited for his good deeds, and miraculous cures, yet he goes about ſtill doing good in all places, healing their ſicke, curing their blind, lame, and deafe, and withall charging them, that they ſhould not make him knowne, That it might bee fulfilled, ſaith the Evangeliſt, &c. That it was fulfilled which God ſpake by the Prophet Eſay, and how, it will evidently appeare, by comparing the predictions of the Prophet with the hiſtory of the Evangeliſt: Behold my ſervant, ſaith the Prophet. The ſonne of man came not to bee miniſtred unto, but to miniſter, Matth. 20.28. Luke 23.35. Mat. 3. ver. ult. Luke 2.32.ſaith the Evangeliſt. Mine Elect, ſaith the Prophet. Chriſt the choſen of God, ſaith the Evangeliſt. In whom I delight, ſaith the Prophet. In whom I am well pleaſed, ſaith the Evangeliſt. Hee ſhall bring judgement to the Gentiles, ſaith the Prophet. A light to lighten the Gentiles, ſaith the Evangeliſt. Hee ſhall not ſtrive, ſaith the Prophet Hee did not ſtrive, ſaith the Evangeliſt; neither here with the Scribes and Phariſees, nor in the garden with them that ſought his life; but contrariwiſe, when St. Peter drew a ſword in his defence,Matth. 16.52, 53. and ſtrooke off a ſervant of the high Prieſts eare, he rebuked him, ſaying, Put up thy ſword, thinkeſt thou that I cannot now pray to my Father, and hee ſhall preſently give mee more than twelve legions of Angels? but how then ſhall the Scripture be fulfilled? He ſhall not cry, Mat. 27.14. Acts 8.32.nor lift up his voice, ſaith the Prophet. Hee was ſilent, and anſwered not a word, ſaith the Evangeliſt, but was led like a ſheep to the ſlaughter, and as a Lambe dumbe before the ſhearer. A bruiſed reed ſhall he not breake, ſaith the Prophet. The Evangeliſt teſtifieth he did not. For the people which lay maimed and diſeaſed, like bruiſed reeds upon the ground, he went not over, but raiſed them up; and the Scribes and Phariſees, whoſe malice ſmoaked againſt him, he did not deſtroy, or extinguiſh, when hee might as eaſily have done it, as tread out the weeke of a candle on the ground with his ſhooe. For hee came not to quench, but to kindle; not to deſtroy, but to ſave; not to launce, but to plaſter; not to revenge, but to reconcile; not to puniſh, but to ſuffer; not to breake the bruiſed reed, but to be beaten and bruiſed with reeds and whips, yea and to be broken alſo upon the croſſe.
You have heard how this Text is inferred. Now in the ſecond place liſten what it inferreth both againſt the Jew, and for the Chriſtian.
1. It inferreth for the reproofe of the Jew, that the firſt comming of the King Meſſias was to be private and ſilent, without any outward pompe or great noiſe.
2. For the inſtruction of Chriſtians, that the members ought to bee conformable to the head, and frame their diſpoſitions to his moſt ſweet and gracious temper.
3. For the comfort of all, that the Judge of all fleſh is meeke, milde, and mercifull to all that bow to him, or fall downe before him like bruiſed reeds.
Firſt, we have here the character of the true Meſſias, and the manner (if I may ſo ſpeak) of his ſtealing into the world at his firſt comming. Wherein judicious Calvin willeth us to obſerve the difference between the Meſſiah and other Kings and Princes. They when they ride in progreſſe, ſend their Harbingers before to take up lodgings, and Martials to make way, and when they enter any City, it is with great noiſe and tumult, ringing of Bels, ſound of Trumpets, peales of Ordnance, ratling of Speares, clattering of Coaches, and clamours of the People; but our King, the Prince of peace, entred the world in a far different maner. As in the building of the materiall Temple there was not heard the noiſe of any toole; ſo neither in the building of the ſpirituall Temple, I meane the Temple of Chriſts body, and ſetting it up, was there any noiſe or ſound heard.John 2.21. This privacy of his firſt entry into the world pleaſeth not the carnall Jew, whoſe thoughts are all upon a temporall Monarch, that ſhould buy out Croeſus his wealth, and obſcure Solomon in all his royalty, and extend his dominion as farre as the Sunne caſteth his beames. No Meſſiah will pleaſe him, but ſuch a one as comes in with great ſtate and pompe: yet was Chriſt his quiet ſeizing upon his Kingdome moſt correſpondent to the prediction of the Prophet,Pſal. 72.6. He ſhall come downe like raine into a fleece of wooll, or upon the mowne graſſe, that is, not heard, and moſt agreeable to his title and kingdome. For what more conſentaneous to reaſon, than that the Prince of peace ſhould enter upon his Kingdome of grace in a quiet and ſilent manner. Had hee come into the world like the two Scipio's, which were termed fulmina belli, with thundering and lightening, or like the Roman Emperours, or the grand Signiours, in the moſt pompous manner, with greateſt oſtentation of wealth, and pride of worldly honour, more feared hee might have been, but leſſe loved: there had been more ſtate in his comming, but leſſe merit for us; and conſequently, leſſe true comfort in it. The note that we are to take from it is, That Chriſts Kingdome is not of this World: And the uſe we are to make of it is, Not to looke for great eſtates, large revenues, or high preferments here; but to be content with a competency of meanes, not without a liberall allowance, ſometimes of afflictions, croſſes, and troubles. For delicate members, and ſuch as muſt be continually wrapt in ſoft raiment, & that can endure no hardneſſe, ſort not well with a head crowned with thornes. By the Law, The feathers of ſuch fowles as had been ſacrificed, were caſt in locum cinerum, into the place of aſhes. What are all the pompes and vanities of this world, but like beautifull feathers? Projiciamus ergo in locum cinerum; Let us therefore ſtrip us of them, and by true mortification caſt them into the place of aſhes, eſpecially in this time of ſorrow and penance, when ſackcloth is or ſhould be in faſhion for apparrell, and aſhes for couches. Upon which when God ſeeth us, he will have compaſſion on us, and give us beauty for aſhes, and the garment of gladneſſe for the ſpirit of heavineſſe. 2 Cor. 5.7. Coloſſ. 3.3, 4.As we are Chriſtians we walke by faith, and not by ſight; our life is hid with Chriſt in God: and when Chriſt which is our life ſhall appeare, then ſhall we alſo appeare with him in glory.
Secondly, we have here the picture of meekneſſe in the pattern of all perfection,Matth. 21.5. Chriſt Jeſus, drawne to the life for our imitation. What the Prophet Zachary fore-told concerning the diſpoſition and gracious temper of the Meſſias to come, ſaying: Tell the daughter of Sion, behold, the King commeth unto thee meeke, Zach. 9.9.&c. the ſame the Evangeliſt confirmeth through the whole Goſpel, by the ſpeeches and ſilence, actions and paſſions, life and death of the Lord of life. To begin with his ſpeeches, if ever that Eulogue of the Greeke Poet, foreign. or the like of the Latine; Vernas afflat ab ore roſas, were verified: if ever the tongue of any dropped honey, and his breath were as ſweet and ſavoury as Roſes in the Spring, it was certainly our Redeemers, who is that hee ſpake, and ſpeaketh alwayes that he is, the Word of God. The Father is as the mouth, the holy Spirit the breath, and Chriſt the word. Heare, I beſeech you, verba Verbi, the words of the Word of life; Come unto mee all that are heavie laden, and I will eaſe you. Sonne, be of good comfort, thy faith hath made thee whole. I came not to call the righteous, but ſinners to repentance. The ſonne of man came not to deſtroy, but to ſave. Goe in peace, thy ſinnes bee forgiven thee. And, Come yee bleſſed of my Father, poſſeſſe the Kingdome prepared for you before the foundation of the world was laid, &c. Yea, but theſe ſpeeches hee uttered to penitent ſinners, or ſuch as ſued to him for favour and mercy; how did hee demeane himſelfe towards thoſe uncivill and inhumane Samaritans, who denied him lodging? Againſt whom James and John, the ſonnes of thunder, were ſo incenſed, that they would have called downe fire from heaven to deſtroy them, by the example of Elias. Doth he curſe them? doth he upbraid ingratitude, and inhoſpitality unto them: nay, rather he rebuketh his Diſciples, whom zeale and love tranſported too farre, and by telling them, they knew not of what ſpirit they were, Luke 9.55.he ſhewed apparently what ſpirit he was, who when the Scribes and Phariſees laid Sorcery and Necromancy to his charge, ſaying: Say we not well thou art a Samaritane, and haſt a Divell? he delivered them not to the Divell, as they deſerved for this their blaſphemous ſlander, nor ſharply reproveth them;John 8.49. but mildly anſwereth, I have not a Divell, but I honour my Father, and yee have diſhonoured mee. Perhaps he pitied their ignorance, or had reſpect to the dignity and place of the Scribes and Phariſees, who bare the greateſt ſway among the people, may ſome ſay. But what was there in his owne Diſciple Judas, that he ſhould grace that damned caitiffe, that traiterous ſervant, that ſonne of perdition, with the title of Friend, when he came to play the moſt unfriendly and ungratefull part that ever was acted, even to betray his Lord and Maſter? Friend, wherefore art thou come? Matth. 26.50.doeſt thou betray the ſonne of man with a kiſſe? I have ſpoken of the ſpeeches of our Saviour, let me not paſſe in ſilence his meek ſilence, when he was led as a ſheep to the ſlaughter, and as a lambe before the ſhearers, ſo opened hee not his mouth. When hee was falſly ſlandered in the Judgement ſeat, ſhamefully handled in the Hall, moſt contumeliouſly reviled, and cruelly tortured upon the croſſe. When the Judge of all fleſh was condemned, the beauty of Heaven ſpit upon, the King of glory crowned with thornes, the Maker of the world made a ſpectacle of miſery to the whole world. When his Diſciples forſooke him, his owne Nation accuſed him, the Judge condemned him, the ſervants buffeted him, the ſouldiers deluded him, the people exclaimed againſt him, the Scribes and Phariſees ſcoffed at him, the executioners tormented him in all parts of his body. When the Starres were confounded with ſhame, the Elements troubled,Cypr. de bon. pat. Cùm confunderentur ſidera, elementa turbentur, contremiſcat terra, nox diem claudat, ſol ne Judaeorum facinus aſpicere cogatur radios ſubtrahat, ille non loquitur, nec movetur, nec Majeſtatem ſuam ſub ipsá ſaltem morte profitetur; O qualis & quanta eſt Chriſti patientia! qui adoratur in coelis, nondum vindicatur in terris. the Earth trembled, the Stones clave with indignation, the vaile of the Temple rent it ſelfe, the Heaven mourned in ſables, the Sunne, that he might not behold ſuch outrage done upon ſo ſacred a perſon, drew in his beams. He who ſuffereth all this quatcheth not, ſtirreth not, nor diſcovereth his divine Majeſty, no not when death approached. When all inſenſible creatures ſeemed to be ſenſible of the injury offered their Maker; he who feeleth all, ſeemeth to be inſenſible. For hee maketh no reſiſtance at all, and though he were omnipotent, yet his patience overcame his omnipotency, and even to this day reſtraineth his juſtice from taking full revenge of them who were the authours of his death, and of thoſe who ſince crucifie againe the Lord of life, and trample under their feet the bloud of the Covenant, as a prophane thing. Whoſe thoughts are not ſwallowed up in admiration at this, that he who is adored in heaven, is not yet revenged upon the earth? You ſee meekneſſe in his paſſions, behold now this vertue expreſſed to the life in his life and actions Actions, I ſay, whether naturall or miraculous, ſo indeed they are uſually diſtinguiſhed; albeit Chriſts miraculous actions were naturall in him, proceeding from his divine nature: and moſt of his naturall actions, as they are called, proceeding from his humane nature, were in him wonderfull and miraculous. For inſtance, to weep is a moſt naturall action; but to weep in the midſt of his triumph, and that for their ruine, who were the cauſe of all his woe: to ſhed teares for them, who thirſted after his bloud, was after a ſort miraculous. Who ever did the like? Indeed we reade that Marcellus wept over Syracuſe, and Scipio over Carthage, and Titus over Jeruſalem, as our Saviour did, but the cauſe was far different: They ſhed teares for them whoſe bloud they were to ſhed; but our Saviour for them who were ready to ſhed his. Luke 19.41.His bowels earned for them who thought it long till they had pierced his heart with a launce. When the high Prieſt commanded Paul to be ſmote on the face, hee rebuked him, ſaying: The Lord ſhall ſmite thee thou painted wall: Acts 23 3.but when the Lord himſelfe was ſmitten by the high Prieſts ſervant, he falls not foule upon him, but returnes this milde anſwer: If I have done evill, John 18.23.beare witneſſe of the evill; but if I have done well, why ſtrikeſt thou me? The ſervant thinketh much to endure that from the Maſter, which the Maſter endures from the ſervant. The Apoſtles, on whom the Spirit deſcended in the likeneſſe of fiery tongues, were often hot, and inflamed with wrath againſt the enemies of God, and brought downe fearfull judgements upon them; but our Saviour, on whom the Spirit deſcended in the likeneſſe of a Dove, never hurt any by word or deed.2 Kin. 5.27. Matth. 8.2. Luke 4.27. & 17.12. Acts 13.11. Acts 5.5.10. Eliah inflicted leproſie upon Gehazi by miracle. Chriſt by miracle cleanſed divers lepers. Saint Paul tooke away ſight from Elymas. Chriſt by miracle reſtored ſight to many. Saint Peter miraculouſly with a word ſtrucke Ananias and Sapphira down dead. Chriſt by miracle raiſed many from death, inſomuch that his very enemies gave this teſtimony of him:Mark 7 37. Hee hath done all well, giving to the lame feet, to the maimed ſtrength, to the dumbe ſpeech, to the deafe eares, to the blind ſight, to the ſicke health, to the dead life, to the living everlaſting joy and comfort.
I have propoſed unto you a notable example, ſhall I need to put to ſpurres of art to pricke on your deſires to follow it? the example is our Saviour, and the vertue exemplified in him meekneſſe. How excellent muſt the picture be which is ſet in ſo rich a frame? ſuch a vertue were to be imitated in any perſon; ſuch a perſon to be imitated in any vertue: how much more ſuch a vertue in ſuch a perſon? It is hard to ſay, whether ought to bee the ſtronger motive unto us to follow meekneſſe, either becauſe it is the prince of vertues, or the vertue of our Prince, whoſe ſtile is Princeps pacis.
Where the prince is the Prince of peace, and the kingdome the Kingdome of grace, and the law the Law of love, they muſt certainly be of a milde and loving diſpoſition that are capable of preferment in it. If the Spirit be an oyntment, as S.a1. John 2.20. But you have an oyntment from the Holy One, and you know all things. John calleth it, it muſt needs ſupple. If grace bee a dew, it cannot but moiſten and ſoften the heart, and make it like Gedeons fleece, Judges 6.37. which was full of moiſture when all the ground about it was dry. What can be ſaid more in the commendation of any vertue than meekneſſe; and of it, than this, that God commandeth it in his Word, Chriſt patterneth it in his life and death, the holy Spirit produceth it in our hearts, our very nature enclineth us to it, and our condition requireth it of us? No vertue ſo generally commended as meekneſſe. Follow after righteouſneſſe, 1 Tim. 6.11.godlineſſe, faith, love, patience, meekneſſe, bee no brawler, Tit. 3.2.but gentle, ſhewing all meekneſſe to all men. Walke worthy of the vocation whereunto you are called, with all lowlineſſe and meekneſſe, with long-ſuffering, forbearing one another in love, endeavouring to keep the unitie of the Spirit in the bond of peace. James 3.17, 18.The wiſedome that is from above, is firſt pure, then peaceable, gentle, and eaſie to be entreated, full of mercy and good fruits, and the fruit of righteouſneſſe is ſowne in peace of them that make peace. No fruit of the ſpirit ſo ſweet and pleaſant as this: as on the contrary, no fruit of the fleſh ſo tart and bitter as jealouſie and wrath, which God curſeth by the mouth ofbGeneſ 40.7. Curſed be their anger, for it was fierce, and their rage, for it was cruell. Jacob; but bleſſeth meekneſſe by the mouth of our Saviour, Matth. 5.5. Bleſſed are the meeke, for they ſhall inherit the earth. The earth was curſed before it brought forth thornes, and thiſtles, and briars, which are good for nothing but to bee burned. Wherefore let us hearken to the counſell of St.cCypr. de zelo & b…ore Evellamus ſpinas de cordibus, ut d…minicum ſemen nos fertili fruge locupletet. Cyprian: Let us weed out of our ſoules envie, wrath, and jealouſie, and other ſtinging and pricking paſsions. And of the Apoſtle: Let no root of dHeb. 12.15. Looking diligently,—leſt any root of bitterneſſe ſpringing up trouble you.bitterneſſe remaine in us, that we may receive with meekneſſe the engraffed Word, which is able to ſave our ſoules, James 1.21. Our carnall luſts are like ſo many ſerpents, and of all, wrath is the moſt fiery, which will ſet all in a combuſtion, if it bee not either quenched by the teares of repentance, or ſlacked by the infuſion of divine grace, eſpecially the grace of meekneſſe, which in the heart is tenderneſſe, in the diſpoſition ſoftneſſe, in the affections temper, in the minde calmeneſſe, in the carriage ſweetneſſe. Ariſtotle briefly defineth it,Rhet. l. 2. foreign. the Bridle of wrath; which becauſe it is a paſſion of all other moſt head-ſtrong, it requireth both a ſtrong curb, and a skilfull rider, for whoſe direction the Spirit of God in holy Scripture hath ſet downe divers rules.
The firſt rule is, not to be ſuddenly or eaſily provoked. This is laid downe for us by the Apoſtle St. James, Let every man bee ſwift to heare, James 1.19.ſlow to ſpeake, ſlow to wrath. To follow this rule, it will be behoofull according to the advice ofaHyper. citat. à Lipſ. Comment. in Sen. de clem. l. 1. foreign, &c. Hyperides, to prevent the occaſion of quarrels, and ſtop the paſſages of wrongs, to nip the ſeeds of diſcords, becauſe if anger take root, like an inveterate diſeaſe, it will hardly bee cured.bSenec. l. 1. de clem. In primis finibus hoſtis arcendus eſt; nam cum portis ſe intulit, modum à captivis non capit. Seneca ſtrikes the ſame note, though on a different ſtring: Above all things, ſaith hee, keep the enemy from entring the City: for if hee once thruſt his head into the gate, he will give thee the law, and not take it from thee. Ovid giveth it as a character of a gracious Prince, to be tardus ad iram; Slow to wrath. Certainly, it is no ſtrong piece that will ſuddenly bee out of frame: the bone was never well ſet, that eaſily ſlips out of joynt. A man full of juice and ſap of grace is like green wood, which is long before it be kindled: they who eaſily take fire, ſeem rather to be annointed with brimſtone, than the ſweet oyntment of the ſpirit above mentioned.
The ſecond rule is, to tolerate ſome infirmities in others, as likewiſe others tolerate us in many things: for, as St. Auſtin ſpeaketh; Toleramus, & toleramur, we tolerate, and are tolerated our ſelves:James 3.2. Galat. 6.2. becauſe all offend in many things, and many in all. This rule is laid downe by St. Paul; Be are yee one anothers burthens, and ſo fulfill the law of Chriſt: in which words hee enjoyneth us not onelyonly to beare light injuries, but thoſe that are grievous and burthenſome; and the more burthens we beare in this kinde, the leſſe we have upon our owne conſcience. How can we expect that Chriſt ſhould put his ſhoulders to our croſſes, if wee withdraw our necke from his yoke?
The third rule is, to conſider the nature of our brothers temptation, and accordingly to deale with him. This is laid down by the Apoſtle:Galat. 6.1. If any man be overtaken in a fault, reſtore ſuch an one in the ſpirit of meekneſſe, conſidering thy ſelfe, leſt thou alſo be tempted. Abraham lyed to Abimelech, Peter denied his Maſter, Job uttereth ſpeeches of impatience, Paul anſwereth very ſmartly to Ananias; The Lord ſmite thee thou painted wall: Acts 23.3.but this they did either tranſported in paſſion, or upon great provocation, or out of feare, to ſave their lives. The greater the temptation is, and the more forcible the aſſault of Sathan upon the frailty of our nature, the leſſe the ſinne is, or at leaſt more pardonable. This ſole conſideration moved Saint Cyprian to take pity on ſome of them, that in time of perſecution denied their Maſter, and were therefore deſervedly excommunicated, whom hee thus bringeth in pleading for themſelves, not with teares, but with drops of bloud falling from their tortured members:*C…pr. de lapſis. Manabat proffetib…s ſanguis. & pro lachrymis c…ot ſem…ſtulatis viſcetib… deflueb…t, ſt…tit mens ſtabilis, & fide fortis, & cum torq…entibus p…nis …mmobilis d… anima lactata eſt, ſed cum du…ſsimi Judicis recrudeſcente ſaevituâ …am fatigatum corpus, nunc flagella ſcinderent, nunc contunderent fuſtes, &c. caro nos in colluctatione deſtruit. For a long time, ſay they, our reſolution remained firme, and our faith ſtrong, and we held out the fight againſt our tormenting paines: but when the malice and cruelty of the Judge was exaſperated againſt us, and our ſavage tormentors fell afreſh upon our wearied and worne-out bodie, ſometimes tearing it with whips, ſometimes bruiſing it with clubs, ſometimes ſtretching it upon the racke, ſometimes ſcorching it with fire, our fleſh forſooke us in the conflict, the weakneſſe of our bowels gave place, and our body, not our ſoule, was in the end overcome with the violence of paine. Beloved, you were never yet brought to the fiery tryall, that you might know how farre the extremity of torment might worke and prevaile upon the infirmity of your fleſh: thanke God for it, and judge charitably of them, whoſe faith and conſtancy ſhone not ſo cleerly in the middeſt of the fire, but that they might be compared to the ſmoaking flaxe in the Verſe following my Text.
The fourth rule is, to admoniſh before we puniſh, and give warning before wee ſtrike. This is laid downe byaDeut. 12.10. Moſes: When thou commeſt nigh to a City to beſiege it, firſt offer conditions of peace to it. This courſe God hath moſt ſtrictly kept, ſending Noah to the old World, Moſes and Aaron to Egypt, Lot to Sodome, Obadiah to Edom, Jonah to Nineveh, the old Prophets and Chriſt himſelfe to Jeruſalem, that they might prevent Gods judgements, by repenting them of their ſinne; as the Ninevites had the grace to doe, who had certainly been deſtroyed, if deſtruction had not been threatned them by the Prophet. Whereat Saint Chryſoſtome ſtandeth amazed, and in the end breakes out into this paſſionate exclamation: O new and admirable thing! the denuntiation of death brought forth life; the prophecy of the overthrow overthrew the prophecy; the ſentence of deſtruction made a nullity in the ſentence. And if Jeruſalem had knowne the things that belonged to her peace, even in that day in which our Saviour fore-ſhewed her fatall doome, his prophecy had fell, and the City had ſtood. For therefore God and man threaten to inflict ſevere puniſhment, that they may not inflict what they threaten; asbPhil …ct. l. 5. foreign. Philoſtrates andcNazian epiſt. 194. foreign. Nazianzen obſerve.
The fifth rule is, firſt to uſe faire and gentle meanes before wee take a more ſevere courſe. This is laid downe by the Apoſtle (1 Corinth. 4.21.) What will you? ſhall I come unto you with a rod, or in love, and the ſpirit of meekneſſe? You ſee the ſoft drops of raine pierce the hardeſt ſtones, and the warme bloud of a Goat diſſolveth the Adamant. Nature ſeemeth to preſcribe this method, which alwayes ſendeth a flaſh of lightening before we heare a clap of thunder; Et afflatur omne, priuſquam percutitur: And nothing is ſtruck, which is not blaſted before. And Art alſo doth the like:
Ovid. Met. l. 1.Cuncta priùs tentanda, ſed immedicabile vulnus
Enſe recidendum eſt, ne pars ſincera trahatur.
Si fruſtra molliora ceſſerint, Seneca l. 1. de ir….ferit venam. For Phyſicians firſt miniſter weak and gentle potions, and as the diſeaſe groweth, apply ſtronger medicines. And good Surgeons,Homer. l. 1. foreign.like Machaon in Homer, firſt lay plaſters and poulteſſes to wounds and ſwellings, and never launce or burne the part till the ſore feſter, and other parts be in danger: whom good Magiſtrates ought to imitate, and never to uſe violent and compulſive remedies, but when they are compelled thereunto; nor to take extreme courſes,Senec. l. 1. de ira. Ultima ſupplicia motibus ultimis parat, ut nemo pereat, niſi quem perire etiam pereuntis interſit. but when the malady is extreme. Deſperate remedies are never good, but when no other can be had: for they that are of a great ſpirit, if they be well given, will not; if they be ill, cannot be amended by ſuch meanes. They reſemble Jeat, which burneth in water, but is quenched with oyle: or thecPlin. nat. hiſt. l. 31. c. 7. Uno digito mobilis, idem ſi toto corpore impellitur reſiſtens, ita ratio eſt libra menti. Coloſſus at Tarentum, which you may move with your finger, but cannot wagge, if you put your whole ſtrength to it. As for thoſe that are of a weaker ſpirit, and are eaſily daunted, harſh courſes will doe them more hurt than good: for they reſemble tender plants, which dye if they are touched with adRuſtici frondibus teneris non putant adhibendam falcem, quia reformidare ferrum videntur, & cicatricem nondum pati poſſe. knife or iron inſtrument.
The ſixth rule is, to ſweeten the ſharpeſt cenſures with mild ſpeeches. This rule is delivered by Lactantius, in theſe words: Circumlinere poculum coeleſtis ſapientiae melle, when wee miniſter a wholſome, but bitter potion, to annoint the ſide of the cup with honey: when we give the patient a loathſome pill, to lap it in ſugar. The manner whereof the Spirit ſheweth us in divers letters ſent to the Churches ofeApoc. 2.3. Aſia. Firſt, we are to profeſſe the good will wee beare to the party, and make it knowne unto him, that whatſoever we doe, we doe it in love.fApoc. 3.19. I rebuke and chaſten as many as I love. Secondly, to acknowledge their good parts, if they have any:gApoc. 2.2, 4. I know thy workes, and thy labour, and thy patience, and how thou canſt not beare them that are evill: nevertheleſſe I have ſomewhat againſt thee, becauſe thou haſt left thy firſt love. Thirdly, to give them ſome good advice and counſell with our reproofe:hApoc. 3.18. I counſell thee to buy of me gold tried in the fire, that thou maiſt bee rich; and white raiment, that thou maiſt be clothed, and that the ſhame of thy nakedneſſe may not appeare, and to annoint thine eyes with eye-ſalve, that thou maiſt ſee. Laſtly, to promiſe them favour upon any token of amendment:iApoc. 3.20. Be zealous therefore and repent: behold, I ſtand at the doore and knocke: if any man heare my voice, and open the doore, I will come in to him, and will ſup with him, and he with me. Some there are who like beſt a reſolute Chirurgian, who, be the patient never ſo impatient, will doe his duty, and quickly put him out of his paine; though in the meane time he putteth the party to moſt intolerable torture. Give me a tender-hearted Chirurgian, who being to ſet an arme or legge that is out of joynt, handleth it ſo gently, that the patient ſcant feeleth when the bone falleth in. Thus Nathan the Prophet handled King David,2 Sam. 12.3, 4, 5, 6, 7. and by telling him firſt a parable of a poore man that had but one lambe, &c. and afterwards applying it unexpectedly to the King himſelf ere he was aware, as it were ſet not his body, but his ſoule in joynt.
The ſeventh rule is, to keep the execution of juſtice within certaine bounds, ſet by equity and mercy. This rule is laid downe by the Prophet Micah: Hee hath ſhewed thee, O man, what is good, Micah 6.8.and what the Lord requireth of thee, to doe juſtice, and to love mercy: and by Solomon;Eccleſ. 7.16. Be not juſt overmuch. Cut not too deep, nor launce too farre; Ne excedat medicina modum. It is better to leave ſome fleſh a little tainted, than cut away any that is ſound. It is more agreeable to Gods proceedings to ſave a whole City for ten righteous mens ſake, than after the manner of the Romans, when there was a mutiny in the Campe, to pay the tythe to juſtice, by executing every tenth man through the whole Army. For as Germanicus cryed out in Tacitus,Tacit. annal. l. 1. Non medicina iſta eſt, ſed clades. when hee ſaw a great number of ſouldiers put to the ſword for raiſing up ſedition in the Army: Stay your hand, this is not an execution, but a ſlaughter; not a remedy, but a plague; not ſeverity of juſtice, but extremity of cruelty. For which Theodoſius the Emperour was juſtly excommunicated by St. Ambroſe, and Aegyptus ſharply cenſured by the Poet:
Ovid. l. 1. de Pont. Eleg 9.—qui caede nocentum
Se nimis ulciſcens extitit ipſe nocens.
And Scylla was proſcribed by the Hiſtorians and Poets of his time to all ages, becauſe hee was not content with the puniſhment of ſixty thouſand in Rome, who were executed with moſt exquiſite torments; but entring afterwards into Praeneſte, there left not a man alive: and elſe where alſo his cruelty raging in the end, as Lucan obſerveth, hee let out the corrupt bloud; but when there was in a manner no other bloud left in the whole body of the Common-wealth:
Lucan. de bel. ci. l. 1.—periere nocentes,
Sed cum jam ſoli poterant ſupereſſe nocentes.
What was this elſe,Sabaſt. conjur. Ca…il. Vaſta…e civitatem, non ſana…e. than as Saluſt ſpeaketh, to exhauſt a city, not to purge it? I am not againſt the cutting off a rotten member, to preſerve the whole body. I know the ſword is the only cure of an incurable wound, which yet hath no place, when there is no ſound part in the whole body.aBodin. de rep. l 3. c 7. Et ſi ſalutare eſt putre membrum ad univerſi corporis ſalutem urere, aut ſecare, non propterea ſi omnia membra extabuerint, a…t gang…ena inficiantu… ſectionibus erit aut uſtionibus utendum. Bodine ſpeaketh pertinently to this purpoſe: It doth not follow, that becauſe it is good Surgery ſometimes to burne out rotten fleſh, or cut off a member to ſave the whole, that therefore if a gangrene overſpread the whole, we are to apply a Razor or Cupping-glaſſe.bSen. de…em. Poena ad paucos, metus ad omnes perveniat. Seneca better adviſeth: Let the clap fright all, the thunderbolt ſtrike but a few. For ascCaſſex Jan. Grat. not in Tac. Principi non minus turpia multa ſupplicia, quàm medico funera. Caſſiodore noteth, It is as great a ſhame for a Magiſtrate, as for a Phyſician, to have many dye under his hand. Chuſe therefore the fatteſt of the beaſts for ſacrifice, that is, make the chiefe authours and ring-leaders in any ſedition or riot a ſinne-offering for the reſt, and an example unto all. This moderation Tully uſed in repreſſing the conſpiracy ofdSaluſt. in conjur Catil. Cataline:eQuintus Curtius de geſt. Alex. Alexander in puniſhing the rebellion of the Articinae: Scipio in diſciplinating his Army, as if they had all read that divine ſentence offSenec. l. 1. de clem. Divina potentia eſt gre…aum ac publice ſervare, multos occidere, & indiſcretos, incendii & ruinae potentia eſt. Seneca, To kill men pell mell, and murder multitudes together, is liker a ruine of a houſe, or the devouring of a common fire, than a moderate execution of juſtice: but on the contrary, To ſave whole multitudes of men, and that together from death and deſtruction, is an eminent worke of the divine power.
The eighth rule is, to be touched with a gRom. 12.15.fellow-feeling of anothers miſery. This is laid downe by S. Paul:hColoſ. 3.12. Weep with them that weep, put on the bowels of mercy, kindneſſe, and meekneſſe. A good Magiſtrate ſhould not bee like the iron inſtruments of Chirurgians, that have no ſenſe at all of the intolerable paine which they cauſe in the part pricked or launced; but like Zaleuchus, who put out one eye of his owne, when hee ſentenced his ſonne according to law to loſe both his eyes. It ſhould bee a cut in their heart to cut deep into any member of Chriſt Jeſus. Why hath God given us ſoft hearts, but to melt into compaſſion? why moiſt eyes, but to ſhed teares, as well for others grievous affliction, as our owne ſinnes? Teares, ſaith the Poet, are the moſt ſenſible, and beſt ſenſible parts we have; Noſtri pars optima ſenſus: and they that have ſap of grace in them are fulleſt of them.
foreign.Eraſ. Adag.
If Auguſtus never pronounced a capitall ſentence, without fetching a deep ſigh: If Marcellus wept before he ſet fire to Syracuſe:Valer. Max. Ante fuas lachrymas quàm ipſorum ſanguinem effudit. If Scipio profeſſed in an Oration to his Souldiers, that he drew a ſword through his own bowels, when he put thirty of them to death, to expiate the treſpaſſe of eight thouſand: Nay, if God himſelfe, who is void of all paſſion, is yet full of compaſſion; At que dolet quoties cogitur eſſe ferox: If hee never pronounce the dreadfull ſentence of deſtruction againſt any City or Country, without great regret and ſeeming reluctation,Hoſ. 11.8. How ſhall I give thee up, O Ephraim? How ſhall I deliver thee, O Iſrael? How ſhall I make thee as Admah? How ſhall I ſet thee as Zeboim? My heart is turned within me, my repentings are kindled together. Verſ. 9.I will not execute the fierceneſſe of mine anger;—for I am God, and not man, &c. Beloved brethren, how ſhould wee bee affected, when any of his children, our brethren, are like to be ruined by our ſentence? How loth ſhould wee bee to draw bloud one from another, who are members one of another, and fellow-members of Chriſt Jeſus? Were Chriſt againe upon earth, could you ſee him ſtripped ſtark naked, and flead with whips, and pierced with nailes, and racked on the croſſe, and not bee pricked at heart with compunction, and wounded deeply with compaſſion? And doth hee not aſſure us, that whatſoever is done, bee it good or bad, to any of his little ones, Matth. 10.42. Acts 9.4.is done unto him? Saul, Saul, why perſecuteſt thou me? Therefore never look that he will have mercy on you in heaven, if you have no compaſſion on him here, calling for food in his ſtarved, ſighing for home in his baniſhed, groaning for eaſe in his burthened, mourning for liberty in his impriſoned, crying for pity in his grievouſly afflicted and tortured members.
I have applyed this Text to inſtruction and correction: now a word of comfort from this, that the Judge of all fleſh is ſo meeke, as hath been ſhewed. When Benhadad the King of Syria was diſcomfited, and utterly overthrowne by the King of Iſrael, according to the advice of his ſervants, who told him that the Kings of Iſrael were mercifull, 1 Kings 20.31, 32, 34.hee ſent them clothed with ſackcloth, with ropes upon their heads, to entreat for peace: now when the King of Iſrael ſaw their ſubmiſſion, he made a covenant of peace with them. Better advice I cannot give you, than to put in practiſe what they did: when you are overtaken with Gods judgements, and affrighted with hell torments, caſt your ſelves downe to the ground before him, and poure out your ſoules with a ſhowre of teares, and put ropes upon your heads, that is, acknowledge what you have deſerved for your ſinnes, and ſue day and night for pardon, and in the end you ſhall finde by your owne experience, that he that is over all is rich in mercy unto all that call upon him. Rom. 10.12.For he will not only raiſe you up, and ſet you upon your feet, and pull the rope off your neckes,Cant. 1.11. but will farther decke you with golden chaines of ſpirituall graces linked together: hee will make you borders of gold with ſtuds of ſilver. Nay, as when Tygranes threw firſt his crowne, and after himſelfe downe at the feet of Pompey, that noble Commander, as Xiphiline writeth,Xiph. in compend. Dion. taking pity on him, put his Diadem againe with his owne hands upon his head, and after took him by the hand, raiſed him from the ground, and ſet him in a chaire of ſtate by him: So the great Commander of heaven and earth, when he ſeeth your unfeigned humility, and loweſt ſubmiſſion to him, will raiſe you up, put a crowne of glory upon your head, and ſet you in a throne of majeſty on his right hand, to ſit with him in judgement upon the twelve Tribes of Iſrael. So be it. To God the Father, &c.