The Royal Robe, Tract · Part

The Royal Robe · Tract · Part

p. 89The 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 p. 90ſoft; 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. 10.1 Cor 13:7Rom 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.Rom 12:19Matt 5:44forbearing revenge: receiving evil, but returning good: good for evil; for hatred, love: for blows, bleſsings.

Thus God as the perfection of p. 91our meekneſs requires at our hands not only a free remiſsion of all injuries that we forgive men their treſpaſſes: Mat. 6. 14.Matt 6:14but 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.Matt 5:44Rom 12:17Luke 6:27Luke 6:28Rom 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. p. 92And 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.Jas 1:71 Cor 15:10Gal 2:9Eph 4:7Rom 12:3Rom 12:15but 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 ornam…ntis &c. haec ſunt veſtimenta quib… placere …erim…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 foreign. 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, p. 93but 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 di… tem. Cl… 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 ben… vita. Bern. in lib. de modo bene vivendi. Serm. 9. de habitu. pag. 1251. Veſtes enim noſtrae virtutes ſunt. Bern. Serm. 2. in c…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 p. 94beſt 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 p. 95is 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.

p. 964 In Monumentum: for diſtinction.

Firſt, Apparel is for cloathing to Gen. 3. 7. Gen. 3. 21. Dici…ur vestis a velando, quod corpus velat aut fegat Var.Gen 3:7Gen 3:21hide 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 p. 97more furious ſ…dden and unruly, hard Vide A…i…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 clamo…e viri ſt…idore, rudentes undarum incurſu gravis unda, tonitribus aether fluctibus erigitur, caelumqu… aequare videtur pontus,—& n…nc ſublimis vel…ti de vertice montis, despicere in valles, imumque Acheronta videtur: n…m ubi demiſſam curvam circumſtet…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. 22Exod 3:22of Reaſon and Iudgment; or as Aaron did by the Iſraelites, makes them …aked to their ſhame: thus Anger Exod. 32. 25. Gen. 9. 21Exod 32:25Gen 9:21makes a man naked and uncovered, p. 98like Noah in his Tent; for Anger Minus ſui compos eſt ira quam ebrietas. Eraſ. So the Fathers term it. Hier. ad Ce…antiam. Dum iraſcitur inſanire credadatur. Hier. ad Demetri. Ira furor brevis eſt. Horat. Ep. l. 1. Ep. 2. Greg. cals anger mens furore … bria. Greg. ſuper Ez. foreign. Menander Iratum ab in ſano tantum tempore diſtare puta. Ca…m. Ora tum…nt ira, nigreſcunt ſanguine venae, lumina Gorgoneo ſaevius angue micant. Ovid. lib. 3. de …rt. Am. Qualia poetae infernalia monstra finxere ſuccincta ſerpentibus & igne & flatu, &c. p…rlege cap. 35. Senecae in lib. 2. de ira, …bi elegantiſſima deſcriptio irati. Gen. 9 23.Gen 9:23is 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 p. 99affections, 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 (foreign) 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.Luke 13:27Ps 5:5Deut 9:28Exod 32:10Exod 32:11Num 11:1Num 16:22and 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.Jas 5:17foreign 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.Heb 2:17Heb 4:15Heb 5:3Heb 3:17author to the Hebrews tells us he p. 100had 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.Matt 23:23Mark 3:5and 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.Gal 5:17and pasſion fighting againſt Reaſon: for naturally in man ſince the fall there is (foreign) a fooliſh Rom. 8. 7.Rom 8:7wilfull 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 p. 101worſe 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 arrectiſ que auribus aſtant: ille regit dictis animos & p… ctora mulcet. Virg. Aeneid. 1. Turbatum caelum tempeſtateſque ſerenat. Idem. ibid. Rom. 7. 25. Deut. 21. 12. Gal. 3 28.Rom 7:25Deut 21:12Gal 3:28and 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 p. 102Jeſus hath ſhew'd us a way to cure our pasſions not to kill them; to qualifie their heat, to rectifie their diſo… 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 Me…ibah …n Rom. 12. 1.Rom 12:1pasſions 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 p…yſon not only medicinable, but delightfull, and ſo both cures and pleaſes.

The pasſions thus handled by the p. 103diſcreet 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.Eph 4:26there 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 p. 104can move them to meekneſs; Diſcamus exemplo Chriſti nostras injurias m…gnanimiter ſuſtinere, Dei autem injurias, …ec uſque ad auditum ſufferre. &c Chryſoſt. ſuper illud. Mat. 5. qui dixerit, &c. In p…opriis injuriis pátientem eſſe laudabile eſt, injurias autem Dei diſſimulare impium eſt. Chryſoſt. in Jo… 8. hom 54. Vide Baſil. mag. orat de ira. H…c enim non eſtemen dar… me, ſed vitio tuo ſat is ſacere. Hieron ad Ruſti cum Mona chum Gal. 4. 18. Quidam non ſervent charitatis Spiritu, ſed ſtudio vanitatis. Ber. Serm. de Nativ. Jo. Bapt. pag. 216. col. 2. L. Jude 11. 1 John 3. 12. Jonas 4. 1. 2 Kings 10 16. Rom. 10. 2. Acts …2. 3. J…hn 2. 17. ſitus 2. 14 Rev. 3. 19. Num. 12. 3. Num. 16.Matt 5John 8Gal 4:18Jude 1:111 John 3:12Jonah 4:12 Kgs 10:16Rom 10:2Acts 2:3Rev 3:19Num 12:3Num 16and ſhall we be ſo tender and ſenſible of that which concerns our ſelves, and ſo careleſs and ſenſleſſe of that which concerns God, ill do we deſerve to have ſo good, and ſo gracious a God, who giveth us all things that pertain to life and godlineſs, when we are ſo cold in his cauſe, whereas indeed there can be no ſurer ſign of an upright heart, then to be more ſenſible of the indignities offer'd to God then of our own dangers; for certainly no ingenious diſpoſition can be ſo tender of his own diſgrace, as the true Chriſtian is of the diſhonour of God.

If our affections were right and kindly that which diſpleaſes God ſhould alſo diſpleaſe us, and all exceſs in our affections ſhould run this way, we may be pasſionate for God, and againſt ſin, but we muſt beware we pretend not indignation againſt ſinne when we intend ſatisfaction of a ſelf p. 105humour. It is good to be zealous in a good thing alwaies, but all zeal is not good: we muſt not take that for a ſpiritual temper which is but a natural diſtemper. For ſome are zealous out of envy (this was Cains zeal:) ſome out of choler, (this was Jonas zeal:) ſome out of Hypocriſie, (this was Jehues zeal:) Some out of ignorance, (this was the Jewes zeal:) but ſome for the glory of God, (this is a true Chriſtian godly zeal:) true zeal cannot ſtand by, and be ſilent when it ſees God diſhonoured; and the ſoul endangered. Moſes was the meekeſt man alive, yet will not Moſes ſit ſtill, and ſay nothing, when he ſees the Congregation corrupted; the peace of Iſrael diſturbed, the magiſtracie and the prieſthood queſtioned, if men will be factious, ſacrilegious and unruly, it is then time for Moſes to ſhew himſelf to be Moſes, (Gods miniſter and their magiſtrate). And a greater prophet then p. 106Moſes yet no leſs meek (Jeſus Chriſt the righteous) who had not a word to ſay for himſelfe: yet in his fathers Mat. 27. 14▪Matt 27:14cauſe when he ſees the Temple, the houſe of God, the houſe of prayer, made a houſe of merchandize, a den of theeves, hath a ſcourge to laſh the prophaners of the Sanctuary, the Lamb Jo. 2. 15, 16 Jo. 1. 29, 36 Virtus ſiquidem diſcretionis abſ que charitatis f…rvore jacet, & ſervor vehemens abſ que diſcretionis timperamen to praecipitat, id…oque, laudabilis cuinentrum de eſt quatenus & fervor diſcretionem erigat, & diſcretio fervorem regat. Bern. ſuper Cant. Ser. 23. p. 628. eſt ergo diſcretio non tam virtus quam moderatrix & aurig… vi tutum o…dinatri… que affectuum, & morum doctrix. Bern. ſuper Cant. Serm. 49. pag. 713. D.John 2:15John 2:16John 1:29John 1:36of God will ſometimes ſhew himſelf to be the Lyon of Judah, thus with Chriſt and Moſes (when a good cauſe wants it, and a lawfull call warrants it,) we may put on a juſt diſdain, a zealous anger againſt the enemies of Religion and peace, endeavoring by all good means to informe the judgments of ſuch as are contrary minded; and to reform the practice of ſuch as are ill-manner'd, but in thus doing we muſt joyn diſcretion with zeal: leſt p. 107like a blind Archer (who thinking to have ſlain a beaſt, kil'd a man) inſtead of mending a friend we make not a foe wounding him in his name: when we ſhould win him to God.Eme, eme a Domino moderatam correptionem, quia omnino quoddam bonum & datum optimum eſt, & quod habeant pauci. Bern. Serm. 2. de Reſur. Domini. Sunt quaedam molliſſ…ma fandi tempora, ſingula quaeque locum teneant ſorlita decenter. Horat. de arte Po…t. Temporibus medicina valet data tempore proſunt, & data non ap…o tempore vina nocent. Johannes Herodem quia publice peccabat publice argu bat. Bonavent. in cap. 3. Luc. S…p… gravius vidi offendere animos auditorum, eos, qui aliena flagitia aperte dixerunt quam eos qui commiſerunt. Cicer. reſp. ad Saluſt. Eccleſ. 3. 11. Prov. 25. 11, 12. Iſa. 50. 4. Eccleſ. 3. 1. 1 Tim. 5. 20. Mark 7. 33. Matth. 18. 15. 2 Sam. 1. 20.Eccl 3:11Prov 25:11Prov 25:12Isa 50:4Eccl 3:11 Tim 5:20Mark 7:33Matt 18:152 Sam 1:20

And herein is to be obſerv'd both a due time, and a right order.

1. A due time for every thing is beautifull in its ſeaſon; and what is out of ſeaſon is out of reaſon, there is a time for all things, publick offences muſt be openly reprov'd, but he that offends in private muſt be privately admoniſhed. If thy brother offend tell him his fault, between thee and him alone, leſt thou diſgrace his perſon when thou wouldſt heal his corruption, p. 108moroever as thou muſt refrain 1 Sam. 25. 22, 23. 1 Sam. 25. 36, 37. Mat. 23. 24. Mat. 7. 3, 4, 5.1 Sam 25:221 Sam 25:231 Sam 25:361 Sam 25:37Matt 23:24Matt 7:3Matt 7:4Matt 7:5reprehenſion in the heat of thy paſſion, ſo alſo in the heighth of his ſin.

Abigal is commended for her diſcretion that ſhe watched her opportunity, and dealt with Nabal, not in his drunkenneſſe, but when he was ſober: then ſhe told him freely both of his ſin, and of his danger.

2. A due order muſt be obſerv'd, Pectora tantis obſeſſa malis non ſunt ictu ferienda levi. Senec. in Herc. furente.and as every ſin is greater, ſo muſt vve be more incens'd againſt it. We muſt not ſvvallovv a Camel and ſtumble at a ſtraw; be troubled at a moat and paſs by a beam; vve muſt not be more moved at ſome ſmall offence vvherein our ſelves are concern'd; then at a far greater that concernes us nothing; to be touch'd vvith an injury done againſt our ſelves and paſs by open blaſphemy ſpoken againſt God; vvere not this to proſtitute religion to our ovvn reaſon, yea to our ovvn paſſion, and p. 109to ſet up our own intereſt, above Gods.

And if in reproving a man would obſerve a due order, let him begin firſt with himſelf; let him firſt amend in himſelf what he would reform in another. Let him ſpend his ſpleen upon his own faults, conſume Luk. 4. 23.Luke 4:23his anger and take revenge of his own ſins, and he will learn to deal more mildly with his offending Brother; inſult Gal. 6. 1.Gal 6:1not over his imperfections, but Carere debet omni vitio qui in alterum paratus eſt dicere. Cicer. reſp. in Saluſt. Cum imperio quippe docetur, quod priu… agitur quam dicatur; nam doctrinae fiduciam 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.

p. 110Reprehenſions 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.Jas 1:20 The wrath of man worketh not the righteouſneſſe of God.)

p. 111When we would amend in any what is amiſs, it muſt not be done by Pro. 17. 12.Prov 17:12railing 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.Ps 141:5righteous man that (with bitter invectives) Asperitas odi…m ſaevaque bella movet. Ovid. 2. de Arte. Crimina non homines noſtra Thalia premat. Curando fieri quaedam priora videmus vulnera q…ae melius non tetig…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 p. 112Mat. 20. 15.Matt 20:15evil becauſe I am good? (ſaith Chriſt) and am I become your enemy becauſe I tell you the truth? Gal. 4. 6.Gal 4:6ſaith Saint Paul; Cain was of the Devil and ſlew his Brother; and wherefore ſlew he him? becauſe his 1 Jo. 3. 12.1 John 3:12own 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 them…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, p. 113they know not when to take up, and Temeritas quaedam hominum eſt quod odio proſequentur meliores, amant pejores. Baſil. To. 2. Ep. 87. Luk. 23 1…. Mat. 27. 23 Lege Juſtin. Martyr. in Dial. cum Tryphone J…daeo pag. 323. Chriſtianos ad leo…es tantos ad unum, Tert. Apol. adverſus gentes cap. 40. pag. 70. foreign, &c. foreign. Juſtin. Martyr. Dialogüm cum Tryp…o. Judaeo. pag. 227. Juſtin. Martyr. Apol. 1. pro chriſtianis pag. 43. ibid pag. 56, 57. foreign, &c. Juſt Ma…t. Apol. 2. pro Chriſtianis. pag. 55. Bo…us vir Ca…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 ſ…ſtinuerunt Martyres, Lege & quae ſeqùntur in Euſeb. Ecol. hiſt. lib 8. cap. 9.Luke 23:1Matt 27:23can 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 p. 114blood 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. foreign. Juſtin Mart. Ep 90. Diog. foreign. Athenagoras lege pro Chriſtianis. pag. 34. Nero Quaeſitiſſimus paenis affecit, quos per flagitia inviſos, vulgus Chriſtianos appellabat. Corn. Tac. annal. lib. 15. foreign. 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 p. 115their 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. Te…t. Apol. adverſus Cent. cap. 50. pag. 81. Iſa. 54. 1.Ps 39Isa 54:1up with ſuch wonderful encreaſe, that the world ſtood amazed to ſee it ſelf ſo ſuddenly become Chriſtian.

Quis furor, O Cives? quae tanta Lucan. pharſ.dementia? What helliſh fury? what madneſſe in their brains? with what blind zeal was the ignorant malicious p. 116world tranſported againſt the Quid rem attinet nomina…ive reliquorum jacere mentionem aut virorum recenſ…re multitudinem aut varia ſupplicia ſuſpiciendorum Martyrum d…ſcribere qui p…rtim ſecuribus caeſi ſunt ſicut contigit in Arabia: partim fractis crucibus p…niti quemadmodum accidit in Cappadocia. partim ex pedibus in ſublime copite dimiſſo ſusp…nſi, ignique remiſſiore ſubjecto ardentis materiae fume extinct, qualis cruciatus fratribus in Meſapotamia illatus eſt; alicubi etiam naribus, auribus, ac manibus mutilati, &c. Euſ. Eccl. hiſt. lib. 8. cop. 12. Iſa. 49. 23. Iſa. 1. 17. Numb. 11. 12. Archilus dixit Júdicem & Aram idem eſſe, pariter enim ad utrumque confugiunt qui injuria afficiuntur. Eral. Apotheg. The Poet cals the Magiſtrate. foreign Hom. Iliad. foreign. Juſtin. Martyr. pro Chri. Apol. 2. pag. 54. foreign. Juſt. Mart. pro Chriſtianis. Apo. 2. pag. 59.Isa 49:23Isa 1:17Num 11:12truth and the profeſſors of it?

The Rulers of the world, who (as God appointed Moſes,) ſhould have carried theſe harmleſs lambs in their boſome, like ravening wolves do waſt and devour the flocks of Chriſt.

p. 117What an evil aſpect the malicious world did caſt upon religion and righteouſneſs the hiſtories of all ages ſufficiently ſhow. A ſhadow whereof we have in Athens, where by the law of Oſtraciſm there was no man of ſpecial eminency permitted to live. It ſo fell out that Ariſtides the juſt came under the cenſure of this law, Dum teſtulis nomina inſcribunt dicitur illiteratus quidam & planè rudis Ariſtidi uni de plebe teſtulam tradidiſſe petiiſſeque ut inſcribe…et Ariſtidem: adm…rante eo & rogante, num quis Ariſtides in eum admiſſiſſet? Nihil inquit neque eſt mihi notus verum ſtomachor quo… paſſim juſtum dici audiam: quo audi…o nihil Ariſtidem ferunt reſpondiſſe, ſed inſcripſiſſe teſtulae nomen ſuum atque ei illam reddidiſſe. Plutarch. de vita Ariſtidis.who being requeſted by a certain man that could not write, (who was to give his voice for the baniſhment of Aristides) to write his name on a tile or ſhell as the manner was, he queſtioned the man, whether Ariſtides at any time had done him wrong? he anſwered, no! neither do I know him. But it grieves me (ſaies the p. 118man) to hear every one ſay Ariſtides is a juſt man. Now here is a plain caſe (juſtus quia juſtus) the righteous perſecuted for righteouſneſs Mat. 5. 10.Matt 5:10ſake.

But it is no matter of wonder that this malignant humour hath ſo much prevail'd amongſt the Jews and Pagans, for we find the Church of God when it was ſhut up in one family was not free from it, amongſt Brethren of the ſame Father, and of the ſame faith, yet this inveterate paſsion breakes all bonds of relation, and innoc…nt Joſeph is hated by his Fathers ſons Gen. 37. 20. Gen. 37. 23.Gen 37:20Gen 37:23(for his coat) for his coat! the pledg of their Fathers love: the Enſign of their Brothers honor: in both which reſpects, it ſhould have been unto them ſacred and inviolable; and if there had been in them any (the leaſt) fear of God, reverence to their Father; or affection to their Brother, they would not have dar'd to have p. 119touched his coat with a violent hand, but their inveterate hatred having extinguiſh'd in them all that was of God, or good nature, and blinded with paſsion, they ſtrip him of his coat, and had rid him of his life too, had not a ſpecial providence reſtrained Gen. 37. 25.Gen 37:25them. And he that permitted their malice ordered it another way, and yet an innocent perſon muſt ſuffer for his coats ſake.

What uſage may Joſeph expect from Gen. 37. 28, 35.Gen 37:28Gen 37:35Iſmaelites and Egyptians, that meets with ſuch hard meaſure amongſt his Brethren, an evil beaſt hath torn him Gen. 37. 33.Gen 37:33(ſaies the deceived Father) and rightly! for what beaſt ſo fierce as inveterate wrath. But let them palliate their malice with pretences and hide their cruelties with a lie, yet the time ſhall come; when their eyes which were blinded with an ungovern'd paſſion, ſhall be opened with an unexpected affliction: and their ſin and their p. 120Gen. 42. 21.Gen 42:21Brothers ſufferings ſhall be brought Gen. 42. 22.Gen 42:22to their remembrauce, and ſo ſadly! that what drew tears from his eyes: ſhall fetch blood from their hearts.

This was the lot of the righteous in all ages: the beſt men have been perſecuted Cum it aqu: Valens imperator cum Alexandrinos, tum Aegyptios perſecutionibus adfligi lege praecepiſſet vaſtaba…tur ſubvertebantur omnia & alii ad Tribu…a trahebantur, alii vero in carc…res con ici… bantur, & alii aliter …orqu…bantur: var a ſiquidem ſupplicia contra quietis amantes exerce…an…u…. Socrat…s Eccl. hiſt. lib. 4. cap. 24. Pſa. 109. 2. Jam. 3. 6. Impedit ira ani mum ne poſſit cer …ere verum. Cato dist.Ps 109:2Jas 3:6and reproched. David a man after Gods own heart complaines, the mouth of the wicked, and the mouth of the deceitful are opened againſt me. They have ſpoken againſt me with a lying tongue. Wrath is the hell that ſets on fire a wicked tongue. Paſsion blinds reaſon, darkens the underſtanding that it cannot diſcern the truth; puts out the eyes of the ſoul: drives a man out of himſelf: that like a mad man, or one that is drunk, he ſaies and does he knows not what.

p. 121The Wicked (ſayes David) Pſal. 64. 3. Pſal. 64. 3, 4. Pſal. 73. 8, 9.Ps 64:3Ps 64:4Ps 73:8Ps 73:9whet their Tongue like a Sword, they bend their Bow to ſhoot out their Arrows even bitter Words, they ſpeak Wickedly and loftily, they ſet their mouth againſt the heavens. But although Dogs bark at the Moon: yet ſtill ſhe keeps the heavens: and daily runs her conſtant courſe in her own ſphere. Goodneſſe is never the leſs good, becauſe it is maligned, and reproached. Anger is a ſire, let it be rightly placed (on the hearth or in the furnace) & it is of ſingular uſe: but in ſtraw or on the houſe top, it ſets all in a combuſtion. It is a paſsion that is headſtrong: meekneſſe is the bridle to check it. And it muſt have more of the curb and leſs of the raine: to Eph. 4. 26, 27.Eph 4:26Eph 4:27yield to wrath is to yield to the Devil, to be ſet on fire againſt goodneſs is deviliſh.

Chriſtian prudence will adviſedly conſider what is fit for every ſtate p. 122and condition of men, and will deal with them with all meekneſſe: putting a difference, ſaving ſome with Jude 23.Jude 1:23fear, on others having compaſſion.

Some are unruly, and muſt be ſharply admoniſhed: ſome are wilful 1 Theſ. 5. 17.1 Thess 5:17and obſtinate and muſt be terrified: ſome are weak and muſt be ſupported: others feeble-minded & muſt be comforted: and ſome are tractable and Semp…r bene sperandum de co in quo cernimus aliquid Dei. Calvin. in Johan.muſt be gently entreated, ever hoping well of thoſe in whom there is any thing of grace or of God.

And if we meet with any that are froward we muſt not reject them, but do as God does; follow them with mercy and new offers of grace, pitying and praying for them.

We muſt bear one anothers burdens, it is ſure there is corruption in Gal. 6. 2.Gal 6:2all: every one hath ſome fault or other: ſome are haſty, ſome are ſuſpicious, ſome are covetous, we muſt bear one with another, let every one p. 123Rom. 15. 2.Rom 15:2of us pleaſe his neighbour for his Q…icquid in alio reprehenditur id unuſquiſque in ſinu ſuo inveniet. S…n. lib. 3. de ira cap. 26. Omnes inconſulti & improvide ſumus omnes incerti, queruli, ambitioſi, quid lenioribus verbis hulcus publicum abſ…ndo? omnes Mali ſumus. idem ibid. Tit. 3. 2.Titus 3:2good to edification, and ſpeak evil of no man, be no brawlers, but gentle, ſhewing all meekneſs unto all men.

2. In Monumentum, a ſecond uſe of Apparel is to defend and protect the body from cold, heat, and outward harmes; ſo! meekneſs is a ſure defence, and ſerves as a wall of braſs to protect from danger, that no ſtorms or tempeſts of injury, ſlanders, afflictions can hurt us. It only knows by yielding how to overcome, and to triumph over the conqueror. Meekneſs (like Meduſa's head) ſtrangely aſtoniſhes all that behold it: for when rage and cruelty meet with an unexpected meekneſſe and humility, how ſuddainly many times is fury p. 124turn'd into mercy. The Lion diſdains to prey upon him, who lies proſtrate before him: and we find by experience that no force or outward violence, is of that power as meekneſſe is: for the one ſubdues the body, but the other enthrals the heart, and conquers the moſt valiant mind. He that knows not to be overcome, and returns victorious from many a battle, yields himſelf a captive to meekneſſe; all his powers fall a ſhaking, and all his ſtrenght and courage ſails him, when meekneſſe doth oppoſe him. The tongue of the meek wiſely guided hath as ſharp an edg as the ſword of the mighty and more enemies have been vanquiſhed, and more Countries ſubdued by courteſie then cruelty. And experience teacheth us that a yielding eaſineſſe hath been preſerv'd when a reſiſting ſtubbornneſſe hath been ruin'd.

In a violent tempeſt, the ſtiff and p. 125ſtubborn Oakes are overturn'd, when the pliable and bending reedes and oſiers have been ſafe.

The piercing lightning when it breaks forth, cleaves aſſunder things hard and which reſiſt it: but meeting with things ſoft and giving place; it doth eaſily penetrate and hurts them not. For when violence meets with Nam iracundia per iracundiam non compeſcitur ſed amplius irritatur. Chryſoſt. Mat. 5. 39. Rom. 12. 19.Matt 5:39Rom 12:19violence, it threatens the ruine of one or both, when wrath encounters with wrath, the conflict is or dangerous or deſperate.

Wherefore our Saviours precept is a good rule (reſiſt not evil.) And St. Paul teaches the ſame leſſion, avenge not your ſelves, and this is no new commandment, but found in the old Teſtament, Lev. 8. 19. Lev. 8. 19.Lev 8:19Thou ſtalt not ſeek reveng, neither ſhalt thou keep in mind the injury of thy people. (ſaith Salomon) I will do to him as he hath done to me, I will reward him according as he hath deſerved. p. 126Prov. 24. 29. VVouldſt Pro. 24. 29Prov 24:29thou live in peace and win thine enemy? Quanto ſatius eſt ſanari injuriam, quam ulciſci. Sen. de ira lib. 3. cap 27.the way to do this is not to vex him, overcome him (if poſſible) with kindneſſe, if that will not work: neglect him: forget him: and he will the ſooner remember himſelf: the end of paſsion is many times the beginning of repentance.

Thus muſt we deal (in meekneſſe) and that in obedience to the word of God, leaſt we diver the courſe of Gods juſtice (which aimed at our enemies) upon our own heads; for whilſt men follow their own luſts, in ſeeking revenge againſt the mind of God: the Judgments of God do followNullum tam arctum eſt Jugum quod non minus laedat ducentem quam repugnantem. Senec. de ira lib. 3. cap. 16. Conſentiam itaque adverſario meo, cedam denique urgenti aculeo ne bis oungat. Parcetur enim ei qui ſenſerit & dederit locum irae. Bern. Serm. de verbis Domini, omnis qui ſe exaltat humiliabitur. In fine pag. 392. col. 2. G.

p. 127low them, which many times take place, in the ruine of their own famili…s; and they in wraſtling with the hatred and wickedneſs of other men, to their own deſtruction, waſt themſelves, their friends, their goods, deprive themſelves of all reſt, and many times fall into miſchief, whereas the meek and patient (beſides the Mat. 5. 5.Matt 5:5hope of future bleſſedneſs in heaven) find a recompence here on earth, to live in peace and quietneſs: their names continue: their houſes ſtand: their poſterity encreaſe: they keep their leaf and greeneſſe: and enjoy the fruit of the promiſes of this life, and that which is to come.

He therefore that would live in ſafety, muſt ſtudy to be quiet and live in peace; for he that lives not in Charity on earth, ſhall never live in Glory in heaven; he therefore that forgives an enemy, furthers himſelf; for in ſo doing he heaps coals upon p. 128his head, by making his Reckoning Rom. 12. 20.Rom 12:20the more, and his own the leſs.

Now he that would live in quiet, muſt be careful of two things.

1. To decline all occaſions of the quarrel.

2. To inure himſelf to meekneſs.

Firſt, he muſt decline all occaſions of Quarrel; for truly it is a great fault in ſome (who otherwiſe may be both wiſe and good) to be too tender and too inquiſitive.

Too tender, by laying to heart what men ſay of them.

Too inquiſitive, what ſuch an one or ſuch an one ſays.

Whereas in prudence they ſhould not ſeem to know, or not ſeem to mind what is ſaid, at leaſt not to be too inquiſitive after the Author; for by this means, a man may mend himſelf p. 129and not malice the perſon.

We know what the Jews ſaid of John and of Ieſus: but wiſdom is juſtified of ther Children.

Moreover, too much Iealouſie Mat. 1. 19.Matt 1:19may apprehend a wrong when it is none; be ſure of proofs that carry in them weight and conviction, otherwiſe whilſt men ſeek to revenge an injury, they may begin one.

Raſhueſs, ignorance, or a miſ-underſtanding may paſs for an excuſe with a good man, whoſe Conſtructions are ever with charity and favour.

Secondly, he that would live in quiet, muſt inure himſelf to Meekneſs; for cuſtom will make a thing eaſie and familiar.

Milo by bearing a Calf daily, was p. 130Magis urgent ſaeva inexpertos, grave eſt tenerae cervici jugum. Senec. lib. cur bonus viris mala fiant. cap. 4. Nihil 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 p. 131an 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 p. 132againſt 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 ſerp…ntium venen… a cubili rep…ntium nocent: innoxii dentes ſunt, cum illos f…equens morſus exhauſit Senec. lib. de ira 1. cap. 16. Pro. 15. 1. 1 Cor. 4. 12.Prov 15:11 Cor 4:12firſt 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, p. 733we 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 p. 132of 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, … 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 pa…e contendere, anceps eſt: cam ſuperiore fur…oſum: cum inferiore ſordidum, &c. Senec. lib. 2. de ira. cap. 34. Jam. 3. 5.Jas 3:5is 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; p. 133for 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.Prov 17:14Matt 5Prov 23:29leave 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 p. 136ſuffering; Learn of me (ſaith Mat. 11. 29.Matt 11:29Chriſt) 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: V…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 that makes himſelf a ſheep, ſhall be ſure to be hunted (if not devoured of the Wolf.) Malice delights to ſet her foot upon the neck of meekneſs: and patience makes preſumption inſolent.

For ſome are ſo wild and hairbrain'd: ſome ſo knotty and croſsgrain'd, ſo dogged and ſurly; that p. 137they are capable only of the Reſtraint of fear. Meekneſs to ſuch had need to be guided with wiſdom, leſt it prove cruel to it ſelf. It were madneſs, not meekneſs to tender the Etenim ſi liccat impune ledere, nullus erit tutus ab improborum violentia. Eraſm. in Apotheg.throat to an unjuſt ſtroke, or to give an enemy occaſion to inſult.

It is diſcretion ſo to bear an injury, as not to encourage an enemy: he that hath wronged one without controul, threatens many. Lawful Remedies proſecuted with modeſty and gentleneſs are warranted before God and man.

Chriſtians, though it is their praiſe, they are meek and patient: yet are they not ſtocks and ſtones, unſenſible of wrongs and injuries: do they feel the ſmart, and ſhall they not ſeek for eaſe? no queſtion, endeavour to right themſelves they may, revenge themſelves they may not.

And becauſe the good nature of the meek lies open to abuſe, it will p. 136not be amiſs to put in here a Caveat or two.

Let him beware of being too credulous, or too timerous.

The meek is apt to be too Credulous: not conſidering that the Snake 1 Joh. 4. 1.1 John 4:1lurks in the graſſe, it is not wiſdom to be ſuſpicious without cauſe: and it is weakneſſe to be too credulous upon every cauſe. Believe not every ſpirit, all is not gold that gliſters: enemies ſometimes mask under the vizard of friends: who have honey in their mouths, but poyſon in their hearts; their words ſmoother than butter, Pſal. 55. 21.Ps 55:21but war in their hearts; like the Bee that will ſting moſt when ſhe is fulleſt of honey. Of ſuch treacherie David complains. It was not an open enemy that reproached him, but his Pſal. 41. 9.Ps 41:9own familiar friend whom he truſted: and what! Thou my ſonne (ſayes Caeſar) take heed of ſuch that with Joab will ſalute you kindly, when p. 1372 Kin. 3. 272 Kgs 3:27they hate you deadly: ſmile in your face, and ſtab you at the heart: and Judas like, will offer a kiſs…, when they intend to kill: ſubtle and hollow-hearted, Mat. 26. 4…Matt 26:4who will undermine you, and do you a miſchief, and you ſhall never know who hurt you: peſtilent and plaguie fellows that meditate deceit: who like dangerous Curres, will bite and never barke: or like a ſlaughterman, that will clawe the Oxe on the back, that he may the better lay the beetle on his head. Theſe are thoſe white Devils, who when they ſpeak fair, beleeve them not: for there are ſeven abominations Pro. 26. 25Prov 26:25in their heart: a falſe friend is like Solomons harlot, whoſe lips drop as an Prov. 5. 3.Prov 5:3honey-comb, and her mouth is ſmoother than oyle, but her houſe is the way to hell, going down to the chambers of death, who will hunt for the precious life. Now how much better are the Prov. 6. 26.Prov 6:26laſhes of a real friend, than the kiſſes p. 140of a foe. Beware! there are none more quickly ruin'd, than thoſe who are moſt ſecure; remember what Jael did to Siſera, and if thou deſireſt Judg. 4. 21Judg 4:21to approve thy ſelf Mee…, yet do not like a …ame fool, run thy neck into every nooſe; our Maſter would have us to learn of Serpents, but to beware Mat. 10. 16 17Matt 10:16of men.

Secondly, ſometimes they are too timerous, take heed of timidity, too much fear will put a man beſides his meekneſſe, fear of a danger ſometimes cauſes a man to fall into the danger he fears.

Fear not big words, nor a blabbing tongue, which like ſquibs, fire, crack, and flame, and vaniſh in an inſtant, and leave no remembrance that they have been, but a ſmoak and a ſtink.

A lewd tongue, and a loud mouth when they begin to move and open, as if they would blaſt and deſtroy: p. 141fear them not, for the moſt part, though their will be great, their power is little. In malice they are Giants and Dragons, in might dwarfes and flies. Like a kind of Serpent, which being full of poyſon, yet being toothleſſe, hurts none but it ſelf.

And in their reviling they may perhaps do a man more good than they think for; like one, who ſmiting another, thinking to kill him, broke his Impoſtume, and perfectly cur'd him.

But here I take it not to be impertinent to offer in an humble advice about Meekneſs, to take heed of Miſtakes, Lenitude and Remiſneſs of ſpirit, may not paſſe for meekneſſe: for a man to be ſo devoted to his private ſafety, as to give over himſelf to eaſe and reſt, without reſpect unto others; that cares not (ſo he may be in quiet, live in peace, and ſleep in a whole skin) though others be vexed, p. 140troubled and torn; this is not a temper ſutable to thoſe Rules of Chriſtianity which the Goſpel layes before us.

Men that care not what becomes Ne praeponas concordiam veritati, ſed generoſe perſiſtas ad mor tem uſque. Chryſoſt. in illud Pauli ad Rom. quantum in vobis pacem cum omnibus habentes.of Religion, let the Church ſinke or ſwim, ſo they may thrive and live free from trouble. In ſuch a caſe to part with truth, to purchaſe peace. is a hard bargain; and ſuch an one as never enrich'd the Chapman with gain; unleſſe they make account that Gods diſpleaſure, and the ruine of their ſouls will be advantage; a dear rate to loſe Gods protection, and incur condemnation: let no man enſlave his judgment to orher mens opinions; but take courage for the truth, and whatſoever trouble or loſſe it may bring, recede not from it. Sin is the ſting of all troubles; pull out the ſting, and deride the malice of the Serpent.

Though it breed anger, and beget p. 141hatred and malice; yet nevertheleſſe 1 John 16. 7.I tell you the truth.

We muſt not be ſo far in love with our own tender eaſe, as not to vindicate and free the truth, when it is oppoſed or oppreſſed, Suppoſe there may be danger in this ingenuity; the good Chriſtian forecaſteth it not, or regardeth it not, for he ſo fixes his eye upon Gods glory, that he doth not ſo much as reflect on his own ſafety, whoſe thoughts being wholly taken up with zeale to the common good: leave no roome to think of a private danger.

And although wiſe, and good men are taught highly to value their lives, where to die is not to obey: yet the aſſurance of Gods call and protection (when a mans actions are warranted by the Word) will take away the fear of death which can never ſtartle him who hath this aſſurance: that being in Gods way, whileſt he is here, p. 144God will protect him: and when he goes hence, God will receive him: and therefore to loſe life to preſerve the Truth, there cannot be a more comfortable death. It is the nobleſt death that can be, to die accompanied with vertue. Gracious and good men, what have they not ſaid? What have they not done? What have they not ſuffered? to vindicate truth: and for the maintenance of true Religion and vertue. It is a ſigne of a poor ſpirit, and argues a degenerate mind to grow out of love with a diſcountenanced truth, and to cleave to ſome foul error that is in requeſt. Yet in pleading for truth, a decorum muſt be kept; an awful reverence, and dutiful obedience to Superiours, whether in nature or place; for God who highly commends zeale for his Truth, ſtrictly commands obedience to higher Powers: a reverential diſtance muſt be obſerv'd that God be not evil ſpoken of.

p. 143Zeal muſt be ever accompanied with diſcretion, reſpect muſt be had to time, and place, and perſons: and the whole buſineſſe muſt be carried on, with meekneſſe and modeſty; if we cannot have truth, but we muſt contend for it, it is beſt contending with the ſword of the Spirit (which is the Word of God) whetted with prayers and teares. If God and Man ſtand in competition, the Reſolution is a rul'd caſe (we ought to obey God rather than man:) Rather, in reſpect of Acts 5. 26.Acts 5:26the danger that attends the diſobeying of either; for it is a fearful thing to fall into the hands of the living Heb. 10. 31Heb 10:31God. Men can deſtroy the body, and after that have no more that they can do. God can caſt both Mar. 10. 2Mark 10:2(body and ſoul) into hell fire.

The fear of loſſe, or hope of gain, muſt not ſo benum the ſenſes, or corrupt our reaſon, as to admit a great evil, for a little good. When we ſee p. 144men bold and buſie for error, even to impudence; it is a ſhame to be lazie, eaſie, and ſo addicted to the enjoyments of ourward peace, that no care be had what encroachments are made on truth, the trueſt peace and ſafety is that, which is grounded on verity; which the world▪ can neither give, nor take away.

Their ſafety, and their quiet, men do prefer, and juſtly, yet on theſe, men ſet too high a price, when for them they can ſwallow down any error, change their profeſſion, be of any religion, betray the truth, and never look towards them who loved the truth above their lives.

Men then are bruitiſh, when they ſeek only to live, whoſe degenerate thoughts are all for the preſent ſupply of back and belly; ſurely of ſuch, there can be no ſafety to the ſoul, no quiet in the conſcience; when as to avoid the cenſures of men, they fall p. 145into the heavie Judgment of God.

The Meek man then muſt have a care he ſuffer not a vice to ſteale upon his good nature; for Remiſneſse by no meanes may paſſe for Meekneſſe.

And he that is meeke indeed had need to be very heedful: his caſe being much like that of Ezechiel (to be Ezek. 2. 6. Bern. in tractatu de paſſione Domini. cap. 19. de Radico Lilii. pag. 1194. C.Ezek 2:6with briers and thornes, and to dwell among Scorpions) the meek man Bernard fitly reſembles to the Church in the Canticles, which is as the Lillie among thornes. Now the Lillie is a fair and flouriſhing plant, ſmooth, gentle, tractable, eaſie to be handled; but the ſons of Belial are all of them as thorns, becauſe they cannot be taken with hands, but the man that ſhall touch them, muſt be fenced with iron, and the ſtaffe of a ſpear.

The meek man thus beſet (like the Lillie growing among thornes) with the ſons of Belial (enemies to peace) p. 146that at every blaſt threaten to wound and teare him, muſt be vigilant for the preſervation of himſelf.

To this purpoſe S. Paul ſtudious of the ſafety of the Chriſtians (who liv'd amidſt their enemies that were incens'd againſt them) well adviſeth, Rom. 12. 19. Dearly beloved, avenge not your ſelves, but rather give place Rom. 12. 19.Rom 12:19unto wrath, for by this means enemies are either vanquiſhed, or appeaſed; for the meek commending himſelf and his matters unto God, by patience and forbearance maketh God for him, who beholdeth miſchief and ſpight to requite it with his own hand, and therefore ſaith the Pſalmiſt, the poor committeth himſelf unto Pſal. 10. 14.Ps 10:14God, who is the helper of the fatherleſſe. When they curſe, God will bleſſe, for he ſhall ſtand at the right Pſal. 109. 28. 31.Ps 109:28Ps 109:31hand of the poor, to ſave his ſoul from unrighteous Judges; yea, he will break the power of the ungodly p. 147and malicious: bring the counſel of Pſa. 10. 15.Ps 10:15the Heathen to nought, and make the devices of the people of none effect. Thus God undertakes for Pſa. 33. 10.Ps 33:10the meek, and under his protection they reſt ſecure; for none can hurt whom God will help, but God is the helper of the meek; and therefore put on Meekneſs, in Munimentum, Ibi requiem invenit manſuetus & ſimplex, ubi doloſus opprimitur vel elatus. Bern. ſuper Cant. Serm. 62. pag. 752. K.as a ſure defence.

Thirdly, In Ornamentum, a third uſe of Apparel, is to beautifie and adorn the body. So meekneſs is the goodlieſt ornament of the ſoul, and is that which renders a man amiable and lovely in his whole life. For modeſty in the countenance, gentleneſs of carraige, affability of ſpeech, calmneſs of ſpirit, quietneſs of mind, are lov'd and commended in all. No platting of hair, wearing of Gold, or p. 148putting on of apparel, is an ornament comparable to that of a meek and quiet ſpirit, this hath in it a power and ſweetneſs ſtrangely attractive, and commands all hearts and eyes in the Judgment of Saint Peter. Meekneſs 1 Pet. 3. 3, 4.1 Pet 3:31 Pet 3:4is an excellent grace, which in the heart is tenderneſſe, in the diſpoſition ſoftneſſe, in the affections temper, in the mind calmneſſe, in the carraige ſweetneſs.Doctor Featley in Clavi Myſtica, Serm. 3. in Matth. 12. 19. pag. 35.Matt 12:19

The excellence of Meekneſſe is rarely ſet forth by Tertullian in his book of Patience in theſe words.

It ſtrengthens faith, governs peace, helps love, trains up humility, waits for repentance, ſeals up confeſſion, rules the fleſh, preſerves the ſpirit, bridles the tongue, contains the hand, ſuppreſſes temptations, puts away ſcandals, conſummates p. 149Martyrdom, comforts the Fidem munit: pacem gubernat; dilectionem adjuvat, humilitatem inſtruit: poenetentiam expectat, exomologeſin adſignat, carnem regit, ſpiritum ſervat linguam fraenat, manum continet, tentationes inculcat ſcandala pellit, Martyria conſummat, pauperem conſolatur, divitem temperat: infirmum non extendit, valentem non conſumit fidelem delectat, gentilem invitat, ſervum Domino Dominum Deo commendat, faeminam exornat, virum approbat: amatur in puero, laudatur in juvene; ſuspicitur in ſene, in omni ſexu, in omni aetate formoſa eſt. Age jam ſi effigiem habitumque ejus comprehendamus.poor, guides the rich, prolongs not ſickneſs, nor deſtroyes health: refreſhes him that believes, invites him that believes not, commends the ſervant to his Maſter, the Maſter to God: 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 p. 150frowning or ſullen, but tempered to a chearful modeſty, with eyes caſt down not for any misfortue, but in Vultus illi tranqu…llus & placidus, frons pura nulla moeroris aut irae rugoſitate contracta; remiſſa aeque in …aetum modum ſupercilia, oculis humilitate, non infoelicitate dejectis. Os taciturn… tatis honore ſignatum, color qualis ſecuris & innoxiis: Motus frequens cap…t is in Diabo…m, & minax riſus. Caeterum am…ctus circum pectora candidus, & co…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, p. 151that 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.Jas 3:17ſets it down as a ſpecial note to know a wiſe man by. Who is a wiſe man Jam. 3. 13.Jas 3:13and endued with knowledg among you▪ let him ſhew out of a good converſation his works with meekneſs of wiſdom. And p. 152however 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.Jas 3:15wiſe 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.Eccl 7:9to anger is of great understanding; but he that is haſty of ſpirit exalteth folly. Meekneſſe then is a vertue well-becoming Pro. 14. 29.Prov 14:29a wiſe man.

p. 153Secondly, 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. 32Prov 16:32but 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 p. 154tread 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. 14Ps 22:14melted 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. 12.2 Sam 16:7he 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. 6.1 Sam 24:6him. Yea he was ſo loath at any time to take offence, and ſo unwilling to give any, that his p. 155heart ſmote him becauſe he had cut 1 Sam. 24. 5.1 Sam 24:5off 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. 11Prov 19:11daies, 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 cauſisoffended, 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 p. 156becomes cumberſome, except they A… vindicta bonum vita jucundius ipſa.can be avenged of their enemy.

For being wrong'd in their reputation they take themſelves bound in point of honor to repair their credit with the life of their Adverſary.

How this will hold with the rules of Scripture and of Chriſtian Religion, let any man who is throughly acquainted with either, judg; whereas indeed in the judgment of the more civil Heathen: this practice is reputed barbarous: there are other waies for men to right themſelves, and repair their honor allowable both by the lawes of God and Man, this of duel and ſingle combat is not. No Man ſhould dare in ſuch a Caſe to be his own Carver, and to uſurp Gods office; who by himſelf or his Miniſters doth undertake to right all ſuch as ſuffer wrong. He that drawes his ſword in a private quarrel: unleſs it be to defend himſelf, and to ſecure p. 157his own life; Is a Rebel againſt heaven; and no color or pretence whatſoever can quit him from bloodguiltineſs. I ſhall need to ſay no more to this purpoſe, ſeeing it ſo clearly appeares that Meekneſſe may vvell conſiſt vvith Wiſdom and Valour, and he is neither wiſe nor valiant that is not meek. It is a ſeemly ornament for all perſons, and all profeſſions. And therefore put on Meekneſs in Ornamentum as the faireſt ornament of a Chriſtian.

Fourthly, in Monumentum, a fourth uſe of Apparel it ſerves for diſtinction, not of Sexes only, but of callings. So Meekneſſe is the badg of our profeſſion, the Livery or cognizance of our Chriſtian Religion: by this (ſaith Chriſt,) ſhall all men know that you are my Diſciples if you love Joh. 13. 35John 13:35one another. And therefore Chriſt calleth his followers ſheep, which is a Joh. 10.John 10gentle, quiet and harmleſs Creature, p. 158and Doves which is an innocent, Mat. 10. 16Matt 10:16Meek and gaule-leſs Creature. And Mat. 18. 3.Matt 18:3little Children ſimple without all drifts or aimes. And Saint Paul to Mat. 19. 13, 14.Matt 19:13Matt 19:14the Romans affirmes that he that hath not the ſpirit of Chriſt is none of his, Joh. 21. 5.John 21:5now no diſgrace doth touch a man ſo nere as to ſay he is none of Chriſts, Rom. 8. 9.Rom 8:9no Chriſtian; & no Chriſtian he is (St. Paul tels us) that hath not the ſpirit of Chriſt, now Chriſts ſpirit is a ſpirit of Meekneſs, Matth. 11. 29. Learn Mat. 11. 29.Matt 11:29of me (ſaith he) for I am meek, ſo! Meek a man muſt be, or a Chriſtian he cannot be: or if in name yet not in deed: for a Chriſtian Man is a Meek Man.

Thoſe unquiet and turbulent ſpirits, that like Cadmus Brethren are ſo enrag'd againſt one another, that they cannot reſt whilſt they can ſee one alive, do ſhew of what generation they are, the ſeed of the Serpent; by their malicious cruelty they do declare p. 159from whence they are deſcended; as the Thiſtle is known by its pricks, having nothing notable, either beauty or ſweetneſs to commend it; it would be trod upon without notice but that it diſcovereth it ſelf by vexing thoſe that touch it.

It is nothing to ſee Creatures of a ſavage nature to tear one another: how ill would it become ſheep of the ſame fold; Doves of the ſame houſe, to put on cruelty and devour one another. And will it not hold as well for Chriſtians of the ſame profeſſion, the reſemblance is Chriſts own; thoſe men are like wolves and Tygers and ſnarling Dogs, (not Doves and Lambs) that are clothed with immanity.

Wrath and Cruelty and Quarrelling is a blemiſh to the profeſſion of Chriſtianity: for he that profeſſes the Chriſtian Religion (ſaith Socrates in the ſeventh Book and fifteenth p. 160Chapter of his Eccleſiaſtical hiſtory) ought to be a ſtranger altogether, Etiam omnino ab his qui quae Chriſti ſunt ſapiunt, aliena ſunt caedes, pugnae, & quae alia ſunt hujuſmodi. Socrat. Eccl. hiſt. lib. 7. cap. 15.(that is clearly free) from fighting & quarrelling, and all of the like ſort.

And Ambroſe in his ſecond Tome the fift Book of his Orations in the 32. Epiſtle, doth thus purge himſelf of his pretended rebellion againſt the Emperour, when I am compel'd unto it, I am yet to learn what kind of reſiſtance I ſhall make. I have learn'd to ſorrow, I can weep, I can ſigh againſt armed enemies, Soldiers p. 161Coactus r…p…gnare non novi, dolere potero, potero flere, potero gemere adve, ſus arma, milites Gothos quoque lacrymae m…ae arma ſunt, talia enim munimenta ſunt Sacerdotis, aliter nec debeo, nec poſſum reſiſtere. Ambr. Tom. 2. lib. 5. orat. in Ep. 32. pag. 123.ers and Gothes, alſo my tears are my weapons: It is meet that ſuch ſhould be the fortification of one of my profeſſion, otherwiſe I ought not, I cannot reſiſt. The Chriſtian (ſaies Tertullian,) is no mans foe, we render Chriſtianus nullius eſt hoſti…. Tert. ad Scapu. cap. 2. pag. 130. ibid c…p 4. pag. 131. Nulli malum pro malo reddimus, male enim velle, male ſac…re, male dicere, male cogitare de quoquam ex aequo vetamur. Tert. Apol. adverſ. Gentes. cap. 36. pag. 66. Si malum malo dispungi penes no… liceret, &c. Tert. Apol. adverſus Gentes. cap. 37. per totum.to no man evil for evil. We are forbidden to wiſh evil, to do evil, to ſpeak evil, to think evil of any one without exception.

For if it were lawful to return evil for evil, or to wipe out one injury with another, they were abundantly furniſhed with all neceſſaries, both to defend themſelves, and offend their enemies, they wanted neither Men nor Arms, number nor force ſufficient: but that they were reſtrain'd by the conſcience of their Religion which taught magis occidi p. 162liceret quam occidere. We muſt lay down the ſword, and take up the Croſs and follow Chriſt. I have ſomewhere read of a Biſhop of France taken (in the wars) a priſoner by the King, unto whom the Pope directed a threatning letter, commanding to ſet him at liberty, and withal, expoſtulating how he durſt violently detain a ſon of the Church, unto whom the King returned a modeſt Anſwer, and withal, ſent him the Armour the Biſhop was taken in, with this Inſcription, Anne haec eſt tunica filii tui? does the Church give ſuch liveries to her Children?

The Liverie of the Church of Chriſt is Meekneſs: and the good Chriſtian is far from brables, and will rather ſuffer evil than do any. p. 163Accipere quam faccre praeſtat injuriam. M. T. C. T…ſc. quaeſt. lib. 5. foreign. Ariſt. Ethic. lib. 5. cap. 11.And it is more comfort to a Chriſtian and honor too to ſuffer wrong, than in preventing it or removing it to do wrong. A care therefore ſhould be had that in ſeeking eaſe from the evil of puniſhment, men burden not themſelves with the evil of ſin. For the lighteſt ſin is a greater evil than the heavieſt puniſhment in the judgment of the Apoſtle, He that doth evil Rom 3. 8.Rom 3:8that good may come of 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 p. 164and 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. 82 Tim 3:8the 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?

p. 165Theſe 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. 82 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.Jude 1:8Judg 8:13Judg 8:16complainers, 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.Ps 137:7are 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.Judg 15:4and in their ends and aimes they all agree.

Is this the effect and fruit of that Third Teſtament, that law of love, that p. 166eternal 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 p. 167Eaſterne 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.

p. 168And 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.Ps 60:2it 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 p. 169points 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? p. 170The 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. p. 171The 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.

foreign. 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 amongſt us, to cure the wounds and heale the hurt of the Daughter of his Jer. 6. 14.Jer 6:14People.

For let me tell the World, tedious ſuites and bloody Warres are p. 172a ſcandal to the Chriſtian Riligion. It were a great deale more comely (thinks our Apoſtle) to put on Meekneſs, to ſuffer wrong, and to ſuſtain harm. Yet I would not be 1 Cor. 6. 7.1 Cor 6:7miſtaken, as if my meaning were to deprive men of the benefit of that means which God hath ordained to right ſuch as are wronged, for the Rom. 13. 2Rom 13:2Magiſtrate is the Miniſter of Gods ordinance.

For the preſervation of mens lives, honors and eſtates: as well by force of Arms, as ſuites of law.

Yet no ſuite of law muſt be commenced but with Meekneſs, in love & charity: no wars begun but by the Command of a lawful Authority. And in both, in ſuits of law & feats of Arms, juſtice, not mallice muſt bear the ſway: and not the fury of unruly paſsion, but the wholſome direction of rectified reaſon ſhould govern our affaires. The Lord of p. 173Hoaſts is the God of peace, and thither ſhould ſuites and war tend, to gain a more ſafe, honorable and ſetled peace.

A Christian man ſhould ſtudy to be quiet, his deſire and his endeavour both ſhould be for quietneſs and peace, If it be poſsible as much as in you lies, live peaceable with all men: Rom. 12. 18.Rom 12:18But if men will be ſo quarrelſome, ſo froward and contentious, that nothing will perſwade them to peaceableneſs: and that our cauſe is much like that of Davids, to dwell amongſt thoſe that are enemies to peace, that when we ſpeak of peace they are for warre. If we do what in us lies, and what is Pſ. 120 7.Ps 120:7poſſible for us to do, and yet they will not be quiet, nor abate any thing of their ſavage nature, we may implore the aid of heaven, and pray the God of peace to aſſiſt us againſt the Enemies of peace, p. 174and then let God ariſe and let his enemies Pſa. 68. 1.Ps 68:1be ſcattered; let them alſo that hate him, flee before him.

In perſwading to Meekneſſe then, the Apoſtle never meant to deprive men of lawful remedies againſt wrongs and injuries, when in a fair way with moderation and Meekneſſe men ſeek to right themſelves. But only to let men know how well it becometh Chriſtian men to be gentle & mild, & to proſecute their affaires not with rigour and ſeverity, but with Meekneſſe, by ſuch proceedings giving men to underſtand that reformation, not revenge is aim'd at.

And as this is the proper garb of a Chriſtian, ſo amongſt Chriſtians it beſt becometh

Magiſtrates and

Miniſters.

Mildneſs doth well become a Chritian p. 175Magiſtrate, who ſhould order his actions according to Reaſon, not after his Paſſion. Clemencie (ſaith Symſius) is foreign, a vertue meet for a Prince, whoſe royal diſpoſition is better known by gracious remiſſions, than rigotous exactions. The Orator praiſing Caeſar, above all, commends Nihil eſt tam p…pulare quam bonitas: nulla de virtutibus tuis plurimis n…c gratior nec admirabilior miſerecordia, nihil habet fortuna tua majus qam ut poſſis: n…c natura tua melius quam ut velis conſervare quam plurimos. Cicero Orat. vol. 3. in Orat. p…o Q▪ Ligario in fine. Invitus invito cum chartamprotuliſſet traderetque exclamaſti vellem neſcire literas. Sen. in lib. 2. de Clem. c. 1.him for his Clemencie, that his fortune had nothing greater than that he had power, his nature nothing better, than that he had will to ſave many; and the Philoſopher doth not only commend, but even admire the rare temper of that Prince, who importumed by one of his Officers to ſubſcribe a Bill againſt certain malefactors, after ſome delayes, being urged to ſigne the writing, he much againſt his will, took the paper, and cried out, I would I knew p. 176not how to write. And Theodoſius the younger, when it was demanded of him why he would not puniſh utinam mihi liceret, & mortuos ad vitam revocan….ſome capital offences, made anſwer, I would it were in my power to reſtore life to the dead.

And the clemencie of thoſe Magiſtrates is worthy to be remembred, who deferred the execution of ſuch perſons (that by their Lawes were condemned to die) for certain dayes, that in the interim enquiry might be made, whether any thing could be found in favour of them, that they might be ſpared.

Moſes the beſt Magiſtrate that ever was, was the meekeſt man that ever Num. 12. 3.Num 12:3was; and it is written of the Kings of Iſrael, that they were merciful 1 Kin. 20. 31 Kgs 20:3Kings. Magiſtrates are Gods upon Hſal. 82. 6.earth, and it cannot be denied but they are the beſt Magiſtrates that come neareſt to the example of God; now God is loving to every p. 177one, and his tender mercies are over all his works. The Bees (it is ſaid) Pſa. 14. 9Ps 14:9amongſt themſelves do exerciſe a certain diſcipline, and have the forme of a Common-wealth, and amongſt Inſignis Regis forma, diſſimiliſ que caeteris tum magnitudine, tum intore hoc tamén maxime diſtinguitur iracundiſſimae & pro corporis capt… pagnaſiſſimae ſunt apes, & acculeos in vuln…re relinquunt: Rex ipſe ſine aculeo eſt noluit illum natura nec ſae…um eſſe, nec ultionem magno conſtitutam petere: telamque detraxit, & iram ejus in ermem reliquit. Sen. de Clem. lib. 1. cap. 19.them there is a Maſter Bee, whom all the reſt do follow as their King, yet this Bee is without a ſting; even nature teaches the chief Magiſtrate to be gentle and gracious, and it will turn much to his advantage, for in being ſuch, he ſhall be more ſafe, more honoured, and better obeyed.

1. More ſafe he ſhall be, the peoples Regibus certior eſt ex Manſuetudine ſecuritas. Sen. de Clem. lib. cap. 8. Unum eſt inexpugnabile munimentum amor civium. Sen. de Cle. lib. 1. cap. 19.love is the Princes greateſt ſafety, and this is procured, and maintained with gentleneſſe and humanity, the wiſeſt and the greateſt Princes have p. 178left to the world many notable examples Qui Clementes ſuere maxima ex parte uſque, ad ſeros annos tuto vixeerunt. Bapt. Campoful. in lib. 5. exempl. Illius magn…tudo ſtabilis, fundataque eſt, qu…m omnes tam ſupra ſe eſſe quam proſe ſciunt. Sen. de Clem. lib. 1. cap. 3of their Clemencie, whereby they have eſtabliſhed their throne, and made their Empires more firme and laſting, illius magnitudo ſtabilis fundataque eſt, his Majeſty is ſure and permanent whom men are perſwaded is for them as well as above them, who watches for their welfare, whoſe preſence begets in his ſubjects a love as well as reverence, not flying from him, but running to him as to an Aſylum or Sanctuary; ſuch an one they ought to eſteem as the breath of their noſtrils, worth ten thouſand of themſelves.

2. He ſhall be more honoured for his Clemencie, it is the moſt precious Jewel in the Crowns of Princes, an addition to their greatneſſe, hath in it a majeſty as well as ſweetneſs, which not allures only, but awes. A Clement Prince is an object for love and wonder to ſtand amazed at, unto p. 179whom all men tanquam ad Clarum a… beneficum ſidus certatim advolant, Titus cognomine paterno amor ac deliciae humani generis. C. Suetoni. Tran. de vita Ti…i. vesp. 12. Caeſar. quid pulchrius quam viv…re optantibus cunctis. Sen. de Clem. lib. 1. c. 19.can there be a greater honour than was that of Titus, to be the darling of the world? What can be more honourable, than to live with the good liking of all? whoſe life is tendered as a common benefit of mankind, whoſe death is the fear of al, the hope of none, whoſe preſence is deſired as ſome Coeleſtial influence, and whoſe perſon is beheld with almoſt a divine veneration, for he that comes neareſt to God in his clemencie and moderation, why ſhould he not be next to God in our love and eſtimation?

3. He ſhall be better obey'd: Rigour and ſeverity is an unſafe and an unpleaſant way to keep the people in their obedience. Man is a ſociable creature, and is eaſilyer led, than drawn. The will of man is ſooner tamed with advis'd following, than p. 180raſh reſiſting. Beſides the clemencie of the Magiſtrate makes the ſubject Verecundiam peccandi, facit ipſa Clementia regentis. Sen. de Clem. lib. 1. c. 22. Remiſſius imperanti melius paretur. Sen. de Clem. lib. 1. c. 24.a ſhamed to offend, for he muſt needs be accounted extremely bad, whom a Magiſtrate inclined to pity, doth puniſh. Therefore the ſaying of the Philoſopher is to be approv'd, who ſaith, The people will be beſt ruled, when they are mildly governed. Yet a care muſt be had that the Magiſtrate be not too remiſs in puniſhing, for ſome if they ſhall perceive the reins of government to be ſtackened like a mettal'd horſe, they will overthrow the Rider. It is better to live under a rigid government where no man dare do any thing, than in an Anarchie, where any man dare do all things. It is likely to go ill with the good, when bad men Principis erga ſccleratos len… tas, eſt in bonos crudelitas. Cic. 3. offic.may do what they will; clemencie to the bad, is cruelty to the good: it is the duty of a good Magiſtrate to ſtop the mouth of wickedneſſe, and to p. 181vindicate a wronged innocencie. The diſcreet Magiſtrate will wiſely diſtinſtuiſh, he will make a difference, that honeſt me… be not diſcouraged, and the hands of the wicked ſtrengthened.

When wickedneſſe is grown exemplary, and wickd men incorrigible, the Magiſtrate muſt deal with them as the Chyrurgeon with an unſound Immedicabile vulnus enſe recidendum ne pars ſincera trabatur Quia melius eſt paucorum ſupplicio univerſos eximi quam, in omnes vindicari. Ambroſ.member, cut it off leſt it endanger the whole body; for it is better that one member periſh, than that the whole body ſhould be ruin'd, the ſafety of many is to be preferred before the pleaſure of one: ſeaſonable juſtice prevents many miſchiefs, which after knows no remedy but patience; lenity in ſome caſes is cruelty.

But as the Chyrurgeon in cutting off a member, or ſearching of a wound, is deaf to the complaints of his patient, and heeds not his teares nor his cries, till he have done his work. So p. 182the good Magiſtrate, though never ſo meek, doth ſtop his eares to the cries Anus & mulierculae ſunt, quae lachrimis nocentiſſimorummoventur. Senec. de Clem. lib. 2. cap. 5 Aut ut eum quempunit, emendet: aut ut paena ejus coeteros melio…sreddat: aut ut ſublatis malis ſecuriores coeteri vivant. Sen. de Clem. lib. 1. cap. 22. C…udeles ſunt qui puni…ndi cauſam haben…, mo…um, non hab…nt. Sen. de Clem. lib. 2. c. p. 4.of the guilty: It is for women and children to be mov'd with the teares and ſufferings of deſperate and incorrigible offenders.

The Magiſtrate then is meek and merciful, not, that puniſheth not at all; but with juſtice and due moderation, and that having juſt cauſe to puniſh, hath reſpect both to the meaſure, and to the end. Reſpect muſt be had to the meaſure, for ſome there are who having cauſe to puniſh, know no mean in puniſhing, but proceed to that height that mans nature is diſhonour'd in a perſonal ſuffering.

2. Reſpect muſt be had to the end, and that is, firſt the reformation, not deſtruction of the delinquent: p. 183for a difference muſt be made between the ſin and the ſinner, the perſon and his fault; let the fault be corrected, butlet the perſon be ſpared, and ſo puniſh, that the ſin may be deſtroyed, and the ſinner ſaved.

A ſecond end of puniſhing the guilty, is for the example of others, that they may fear and beware leſt they fall into the ſame condemnation, jungantur in culpa non ſeparentur in poena. It is the rule of juſtice, that they who are guilty of the ſame offence, ſhould partake of the ſame puniſhment.

A third end of puniſhing, is that the evil being removed and take out of the way, the reſt may live the more ſecurely; for when the wicked periſh, the righteous encreaſe, Prov. Pro. …28. 28.

For as the painful husbandman doth gather out the weeds that the Corne may grow the better, and cuts p. 184off the ſuperfluous and dead branches of his trees and vines, that they may bear fruit the better; ſo doth the good Magiſtrate deal with ſuch men, whom he ſhall find to be pernicious Glementia ſua ſeveri…atem ſententiae temperavit. Hieron, in Lacam. 18. 27. Vt fulmina paucorum periculo cadunt, omnium metu; ſic animadverſiones magna um poteſtatum terrent latius quam nocent. Sen de Clem. lib. 1. c. 8. Su…ma par. ſimonia etiam viliſſimi ſanguinis. Sen. de Clem. lib. 1. cap. 1.and unprofitable to the Commonwealth.

And thus as Juſtice hath reſpect unto the cauſe, ſo hath Clemencie regard unto the meaſure, and to the end; for the Magiſtrate, like the Surgeon, ſhould have an Eagles eye, a Lions heart, but a Ladies hand; skill and courage, but withal tenderneſſe and gentleneſse.

For the threats of the Magiſtrate ſhould be like thunder, which afrights many with the noiſe, hurts few with the ſtroke, and therefore the Magiſtrare hath the ſword carried before him in the ſheath (ferrum vagina reconditum) and is not to be drawn but upon weighty occaſion, they muſt be ſparing of blood, even of the moſt p. 185vile. And now you have heard that meekneſſe is a garment meet for the Magiſtrates wear.

Secondly, mildneſſe doth well become the Miniſter; the Prophet ſaith of God, Thou Lord art good and gracious, and of great kindneſs to all Pſal. 86. 5.Ps 86:5that call upon thee. Rigour and ſeverity will ill become the ſervant when his Lord is gentle and f…ll of courteſie; the Miniſters of the Goſpel are to be followers of Chriſt, and he was a Lamb for meekneſſe: for were a Miniſter never ſo well gifted, and had the tongue of men and Angels, if he have not meekneſſe and charity, all is nothing; and therefore 1 Cor. 13. 11 Cor 13:1Saint Pauls advice is, let all things be 1 Cor. 16 14.1 Cor 16:14done in love: and his practice was the ſame: for them with whom he had to deal, the people under his charge, how gently did he handle them! how kindly did he entreat 2 Cor. 10. 2 2 Cor. 2. 8 2 Cor. 6. 1.2 Cor 10:22 Cor 2:82 Cor 6:1them: requeſt them: praying them: p. 186exhorting them with all earneſtneſs, 2 Cor. 10. 12 Cor 10:1beſeeching them; and ſo often as he ſpeaks unto them, it is in all tenderderneſſe as a father to his children; 2 Cor. 6. 132 Cor 6:13in all things ſo behaving himſelf, that his care towards them in the 2 Cor. 7. 122 Cor 7:12ſight of God might appear.

When a point of doctrine is to be delivered, he will have that done with a kind affection, follow the truth in love: when ſin is to be reproved, Eph. 4. 15.Eph 4:15that muſt be done in tender compaſſion. I have often told you, and now tell Phil. 3. 18.Phil 3:18you weeping.

When any abuſe is to be reformed, he will have it done with a gentle moderation; If any man be overtaken with a fault, ye which are ſpiritual reſtore ſuch an one with the ſpirit of meekneſſe: And we were gentle amongſt Gal. 6. 1.Gal 6:1you (ſaith the Apoſtle) even as a nurſe cheriſheth her children; for a nurſe to quiet her infant, cum dabit 1 Theſ. 2. 71 Thess 2:7verbera, oſtendit ubera, ſhews the p. 187breaſts, when ſhe ſhakes the rod. Saint Paul to the Corinthians, the firſt Ep. 1 Cor. 4. ult.1 Cor 4the fourth Chapter, at the laſt verſe, Shall I come unto you (ſaith he) with the rod, or in love, and in the Spirit of meekneſſe; for the good Miniſt…r, like Davids ſhepheard, hath a rod as well as a ſtaffe. A rod of correction, Pſal. 23.Ps 23as well as a ſtaff of conſolation; A ſtaffe to uphold the weak, a rod to beat down the wicked. For the Miniſter, if occaſion be, may, and ought to uſe ſharpneſſe, according to the power which the Lord hath given to edification, and not to deſtruction.2 Cor. 13. 10.2 Cor 13:10

When Chriſt was transfigured on the mount, there appeared with him Moſes and Elias. Moſes the giver of the Law, the meekeſt man alive. Elias a revealer of the Goſpel, a man full of zeal and fervencie. The ſeverity of the Law required a gracious diſpencer, and therefore it was given in the hand of a Mediator; but p. 188the Grace of the Goſpel requires a zealous Miniſter.

The Word of God is a precious treaſure, but the Miniſters of this Word are but earthen veſſels, men of like infirmities and paſſions with your ſelves (as Saint Paul ſaid) we have this treaſure in earthen veſſels, and as the liquor reliſhes of the veſſel, ſo amidſt the divine graces of the holy Spirit, aliquid humani intervenit, there is ſome reliſh of humane paſſions and affections; hence we ſee ſome of Gods ableſt ſervants, his beſt Miniſters, ſometimes too paſſionate and haſty, and ſometimes too remiſſe and ſlow: and therefore as the ſlow are to be excited and quickened, ſo are the haſtie to qualifie their natural ſharpneſſe with gentleneſſe and moderation. Peter was a mild man, filius Jonae, the ſonne of a Dove, and therefore had James and John joyn'd with him who were Boanerges, p. 189ſonnes of thunder.

Paul on the other ſide was of a ta…t and ſharp nature, and had for his companion, Barnabas, a ſon of conſolation.

The Miniſter of the Word, hath a word of terror for the obſtinate and ſtubborne, a word of comfort for ſuch as are poor and penitent; to the one he comes like Elias in a whirlwind Natura con tumax eſt humanus animus & incontrarium atque arduum intens: ſcquitur que facilius quam ducitur. Sen. de Clem. lib. 1. c. 2. 4 2 Pet. 3. 9. 1 Tim. 24. … Ez. 33. 11. Ez. 18. 23. Joel. 2. 13. Mat. 5. 48. 1 Pet. 5. 10.2 Pet 3:9Joel 2:13Matt 5:481 Pet 5:10to beat him down; to the other he comes like Noahs Dove, with the Olive branch of peace in his mouth to raiſe him up: to the one he is the ſavour of death unto death: to the other of life unto life.

Yet what ever their condition be, the Miniſtar of the Goſpel is to preach Repentance, and to offer Grace to all that will accept it, and this is to be done with all gentleneſſe, for the will of man is naturally ſtubborne, and therefore ſweetly to encline it, and gently to move it, is the beſt means p. 190effectually to perſwade it, which otherwiſe will become invincible by any terrors or threats of death or judgment, there is no more ready way to ſnatch a man out of the hand of ſin, and to make him willing to run the way of Gods Commandments, then to preach the Word in meekneſſe, for is not God the Father, the Father of merciemercy? not willing that any ſhould periſh, but that all ſhould come to repentance, who will have all men to be ſaved, and to come unto the knowledge of the truth: He deſires not the death of a ſinner, but is gracious and merciful, ſlow to anger, and of great kindneſſe, forgiving ſinnes and iniquities; and are we not called to the imitation of our heavenly Father, to be like him in this particular, in patience and meekneſſe, and tenderneſſe of compaſsion? God the Sonne is the God of all grace, the very character of meekneſſe, who would not p. 191break the bruiſed reed, nor quench the Mat. 12. 20Matt 12:20ſmoaking flax. Who came not to deſtroy mens lives but to ſave them. Not Luk. 9. 56.Luke 9:56to beat down, but to build up the broken-hearted, when he comes it is like Iſa. 61. 1.Isa 61:1dew upon a fleece of wooll, or like rain Pſa. 72 6.Ps 72:6upon the mown graſs. And the ſame mind Saint Paul would have in us all, Phil. 2. 5.Phil 2:5that was in him.

God the holy Ghoſt he is the Comforter, the God of all conſolation that breaths inward comfort into the ſoul, whoſe working is very ſecret and inſenſible, but with great efficacy, powerful, ſweet and unſpeakable. The God of love and unity he is, and delights to be where men live in peace and amity, appeared to Chriſt in the ſhape of a Dove, and Mat. 3.Matt 3worketh in all that are Chriſts the properties of a Dove: meekneſs, gentleneſs, ſimplicity and innocency; and if there were no more, this is ſufficient; the united examples of the p. 192three perſons, Father, Son, and holy Ghoſt, to work us to this gracious practice of meekneſs in our callings, and Saint Paul ſheweth that the ſervant of the Lord muſt be no ſtriker, but gentle towards all men, apt to teach, ſuffering the evill men patiently, Inſtructing them with meekneſs that are contrary minded, if God at any time will give them repentance that they may know the truth. It 2 Tim. 2. 25.2 Tim 2:25is ſure our Tribe hath met with many diſcouragements, ſtrong oppoſitions, what dealings they have found, let Saint Luke ſpeak Acts 13. 45. where Act. 13. 45, 46.Acts 13:45Acts 13:46he brings in the Jews ſpeaking againſt Saint Paul, contradicting and blaſpheming, putting from them the word of God, and judging themſeves unworthy of everlaſting life. Of ſuch the Apoſtle hath paſs'd his ſentence, he that troubleth you ſhall bear his judgment, whoſoever he be. VVherefore …. 10.let Miniſters, who ſuffer according p. 193to the will of God patiently wait upon the Lord, and commit themſelves to him in well doing, meekly attending the manifeſtation of that mercy which God will in due time reveal, Pro. 22. 23Prov 22:23will plead their cauſe, & ſpoil the ſoul of them that ſpoiled them. And now you have heard Meekneſs is a garment meet for the Miniſters wear.

…aſtly, It is a Garment for every mans wear, of what condition ſoever he be; if he be poor, meekneſs will make him patient and content with his poverty; if he be rich, meekneſs will make him humble, and thankful to God for his wealth; if he be wiſe and learned, meekneſs will make him ſober and moderate; and if he be given to be angry, meekneſs will make him diſcreet and temperate, if a man have offended, meekneſs will make him penitent, and if he be innocent, meekneſs will make him peaceable and quiet. If a man be reviled, p. 194injur'd, perſecuted, afflicted, meekneſs will make him ſilent, or ſpeaking to pity, or to pray for the ſlanderous and injurious. And if he be praiſed, or honored, meekneſs will make him modeſt, gentle, not proud nor puffed up.

You percieve how much it concernes every man, in whatſoever condition he is in, to get meekneſs; which, that he may do

ſomewhat he muſt labor for.

ſomewhat he muſt beware of.

Of thoſe things he muſt labour for.

The Firſt is humility: For where humility is, there will be meekneſs; an humble heart is the proper habitation of a meek ſpirit. He that is humble will look into himſelf, & underſtanding upon enquiry what a poor p. 195thing himſelf is; will learn to deny himſelf and acknowledg his defects, imperfections, ſinfulneſs, the dangers and miſeries he is liable unto, will have a mean opinion of himſelf.

Will not deſpiſe or envy men.

Will not murmure or repine againſt God.

But will account the meaneſt of Gods mercies too great, and too good for him, and will be contented with that portion, God in his providence ſhall deal out unto him whatſoever it be.

The Second thing he muſt labour for; is love and charity, for where theſe are, there will be meekneſs.

If there be any thing ſaid.

If there be any thing done.

that is capable of a good conſtruction; Charity will give it.

p. 196Where there is Peace and Unity; Charity will ſeek to maintain them.

Where there are differences and diſtractions, Charity will labour to compoſe them.

Where any thing is amiſs, Charity will ſeek to amend it; for want of which Charity, what woful rents and breaches have there been, even amongſt Brethren. Witneſs the falling out between Paul and Barnabas, Act. 15. 39Acts 15:39Chryſoſtome and Epiphanius, between Hierome and Ruſſinus, Euſtathius Zozom. Eccl. hiſ. lib. 8. ca…. 15. Socrat. Eccl. hiſt. lib. 6. cap. 14. H…i mihi qui vos alicub…, ſimul inveuire non poſſum, forte ut nunc moveor—ne …de vob… ea ſcribendo spargat is, quae quando…e concordes d…l…re non poteritis. Aug. Ep. 15. Zozom. hiſt. Ecc'eſ. lio. 2. cap. 18. Socrat. Eccl. hiſt. lib. 1. cap. 24.and Euſebius.

And thoſe hot contentions between the Lutherans and Calveniſts, the Remonſtrants and Contraremonſtrants. How have theſe contentitons been heightned and aggravated p. 197which might have been happily reconciled, if each ſide would have laid aſide all prejudice, and met together in charity with Meekneſs.

Thirdly, Labour for a good conſcience, not ſcrupulous to take offence, but tender to give offence.

A Conſcience miſinformed is a blind guide, ſuch, like the Ponticks in the Moon light, will fight with Per errorem longe cadentes u…bras ſuas quaſi hoſtium corpora petebant. Luc. …o. de Bel. Pontico. Iſa. 5. 20.Isa 5:20their own ſhadowes: troubleſome they are and unſatisfied; and will be contented with no Religion: except ſuch as is after the module they have ſet up in their addle-heads. With ſome (all unlawful both opinions and practiſes ſhall go for Conſcience.) Affection and the ſtiffneſs and unflexibleneſs of their own wils: conjectures and opinions how are men carried away with, and Conſcience muſt bear out all. Men who never made Conſcience of any thing, yet if it come to be queſtioned, wherein p. 198they are concern'd or intereſted, they will evade a duty ſo far as the pretence of Conſcience will ſerve their turn.

Now let any man judg what effects the granting liberty of conſcience is likely to produce.Iſa. 5. 20.Isa 5:20

Raſhneſs ſhall go for reſolution, faction for zeal, good for evil, & evil for good; and groſſeſt abſurdities ſhall be palliated under Conſcience.

To inſtance in ſome particulars the conſcience of truth, take truth for religion. Then the truth of religion there is nothing more to be laid to Conſcience.

Yet that may not paſs for truth of Religion, which ſome men will take up and ſtand upon, if it be fundamen… admit not the variation of a letter … hold faſt to it, recede not from it, contend earneſtly for it.

But if it be otherwiſe, a circumſtantial truth only, of little moment, p. 199ſome logomachia, ſome trifle Modicis ac valdè minut is cauſis inter vos contenditis, Euſ. de vita Conſtan. lib. 2. in Ep. Conſt. ad Alex. & Arium Num aequum ſit ut propter modicas quaſdam ac vanas verborum inter nos contentationes frater fratri, &c. ibid. Tam …xilibus & nullo modo neceſſariis d… cauſis int…r nos dim c…mus. ibid. aliqua de re lepicula. Rom. 1. 18.Rom 1:18of ſmall concernment, lay not this to conſcience: better an unneceſſary truth be loſt, than the unity of the Church, detain not the truth of God in unrighteouſneſs.

Repute not that zeal which is paſſion, in matters of leſſer moment, it is Chriſtian prudence to prefer peace, and far better it is for the glory of God, and edification of the Church to be quiet than contend. A man to act according to conſcience at all times is not warrantable; for truth, though it muſt never be deni'd, is not alwaies to be declar'd.

Beſides God is above conſcience, and God hath ſet us Rules to act by, and if we leave Gods Rule to follow p. 200our own humour, this ſome will call conſcience, but ſuch an one as muſt firſt be mortified, then Reform'd.

And what is more uſual than to pretend conſcience, when other matters are intended. Hypocriſie is a painted Sepulchre; what is more uſual then to paint over a rotten heart with a zealous mouth, Abſolons vow See D…. Hal.is his Mask for his Conſpiracy againſt David, and Jezabels faſt is hers for deſtroying Ahab. The Hypocrite under pretence of Religion hath other aimes than Gods ſervice, and only makes Religion for which he ſeems ſo hot, a Stalking-horſe to his own ends.

The greateſt villanies that ever the Sun ſaw, have been committed under pretence of Religion and Conſcience: What will men be aſham'd? What will men be afraid to do? that in a bad cauſe dare appeal to God and Conſcience; to ſay nothing of the p. 201waiwardneſs of a ſcrupulous and miſinformed conſcience; all that I ſhall ſay, is to wiſh all men by all means to labour to inform their conſciences aright, which will lead them in their way with calmneſs and quietneſs, get a good conſcience and that is the way to Meekneſs.

Fourthly, Labour for Unity, for where that is, there will be meekneſs; this Unity is ſpiritual, (ſo St. Paul cals it) the unity of the ſpirit. For if one ſpirit do animate all, and act in all; All will be as the primitive Chriſtians were, and as Saint Paul would have all Chriſtians to be, Act. 2. 1.Acts 2:1of one mind and of one heart.

Where men are divided in their minds, there is, diſſention.

They think otherwiſe, and as they think, ſo they teach, and teach ſo becauſe they conſent not.

Where men are divided in their 1 Tim. 6. 3.1 Tim 6:3hearts, they are eſtranged in their p. 202affections, and there is diſcord.

So where there is diviſion, there is diſſention and diſoord.

And what meekneſs can there be where theſe are?

Whereas being one in mind and heart; there will be Kindneſs and Gentleneſs to teach other, for thus united they will conſpire together for the welfare of each other; and will help one another, and forbear one another, and bear with one another, and be kindly affectionated one towards another, will love one another, and do good to one another, for where is unity, every one partakes of the benefit of any one.

This ſpiritual unity is of two kinds:

An unity of faith; and,

An unity of order.

For thus all joyned together in one by a ſpiritual bond a religious knot; (for Religion they ſay comes a Religando) becauſe it faſtens and ties p. 203all in one: the body to the head, and the members one to another, ſo the Dictam eſſe Religionem quod quaſi in faſcem Domini vincti & religati ſumus. Hicron. Diximus Religionis nomen a vinculo pietatis eſſe deductum; quod hominem ſibi Deus religaverit & pietate constrinxerit. Lact. Inſt. lib. 4. cap. 28. Hoc vinculo pietatis obſtricti Deo & religati ſumus, unde ipſa religio nomen accepit. idem ibid. Religio dicta eſt, eo quod per eam uni ſoli Deo religamus animas noſtras, ad cultum divinum animo ſerviendi. Iſidor. lib. 8. Etym. Religio eſt, qua ſi anima uni Deo unde ſe peccato ſeperaverat reconciliatione ligat. Auguſt. lib. de quantitate animae. Rom. 12. 5. 1 Cor. 12. 12, 13. Eph. 4. 5.Rom 12:51 Cor 12:121 Cor 12:13Eph 4:5Apoſtle, we being many are one body in Chriſt. Now of theſe two unities we ſhall firſt enquire how the unitie of faith tends to meekneſſe. That faith is one Saint Paul puts it out of Queſtion, there is but one faith.

For as there is but one common Jude 3. Tit. 1. 4. 2 Pet. 1. 1.Jude 1:3Titus 1:42 Pet 1:1ſalvation that any man can hope for. So is there but one common faith which every man muſt profeſſe alike Joh. 2. 22. Mar. 1. 15. 2 Theſ. 2. 12, 13. 1 Tim. 4. 3.John 2:22Mark 1:152 Thess 2:122 Thess 2:131 Tim 4:3pretious in all.

This faith is one, as having one p. 204divine truth for the general obj…ct of Act. 20. 21. Gal. 2 16. Gal. 3. 26. Eph. 3. 12, 17. Rev. 14. 12. Joh. 11. 27 & 14. 1. Act. 8 37. & 16 31. Joh. 1. 11. Rom. 3. 26. 1 Joh. 5. 1, 5, 10.Acts 20:21Gal 2:16Gal 3:26Eph 3:12Eph 3:17Rev 14:12John 11:27John 14:1Acts 8:37Acts 16:31John 1:11Rom 3:261 John 5:11 John 5:51 John 5:10it.

And one Lord Jeſus Chriſt for the ſpecial object of it.

The general object of faith which is the Goſpel is a Doctrine of meekneſs.

The ſpecial object of faith (which is Chriſt) is an example of meekneſs.

So, that where true faith is, there muſt neceſſarily be meekneſs.

For as faith unites the ſoul unto God by the band and conſcience of Religion; ſo doth it unite one to another by the band of love.

But where men are divided in their faith, and one takes this for truth, another that, and a third denies both, for many men many minds, Jer. 2. 28. Jer. 11. 13Jer 2:28Jer 11:13who multiplie their faiths, as Judah her Gods.

And whilſt every one ſtrives to make good his opinion to the prejudice p. 205of another, they heap all the contumelies and reproaches, upon their adverſary they can deviſe, and for want of better Arguments, will diſparage his Doctrine by diſgracing his perſon; this is the uſual courſe men take when they divide themſelves from the truth, and want Reaſon and Scripture to ſupport their error: and no marvail though their foul mouthes be opened againſt the Orthodox, (whom like Beagles they purſue with opon cry) when they open their mouthes againſt God, his caſe is the ſame with Gods; becauſe God and he maintain the ſame cauſe; and therfore the Pſalmiſt prai'd, Ariſe O God, plead thine own cauſe, remember how the fooliſh man Pſa. 74. 22Ps 74:22reproaches thee daily. Who knowes not that Hereſies make men inſolent, proud and ſtubborn, ſpeaking perverſe things to draw Diſciples after them, by whom the way of truth is p. 206evil ſpoken of. It hath ever been the fate of truth to meet with oppoſition, (veritas odium) am I become your enemy becauſe I tell you the truth, ſaith our Apoſtle, truth is faln in the ſtreet, and Chriſt when Iſa 59. 14.Isa 59:14he cometh▪ ſhall be find faith upon earth? many falſe faiths, but true faith is but one.

It is a ſure rule, to ſet up a multitude of Gods, is to deſtroy the true one; for he is not if he be not one, Faith is, as God is, but one, yet although it be unica, it is to be lamented it ſhould be ſold.

Great contention there is on all hands, ſome for the truth, and ſome againſt it; yet there is none ſo far carried away with a liking of error, but pretends truth, they ſo cloak and conceal their error, that there may be a ſhew, ſome appearance and probabilities of truth, their doctrine is the doctrine of Devils, and therefore p. 207had need of ſophiſtication to make it either plauſible or paſsible.

For lying in wait to deceive, all their engines are ſet on work, to work men to a belief of that which is falſe. They ſpeak lies in hypocriſie 2 Theſ. 1. 112 Thess 1:11(ſaith the Apoſtle). Knowing that the ſimple never put it to the queſtion, ſwallows all, takes upon truſt, and with Salomons fool believeth Pro. 14. 15.Prov 14:15every word.

And ſome that would be accounted wiſe, (whether for private intereſt, or perſonal ingagements, or what other particular concernment I enquire not) are infatuated with the ſpirit of error: for not receiving the love of the truth, that they might be ſaved.

God ſends them ſtrong deluſion, that they ſhould believe a lie; they 2 Theſ. 2. 11.2 Thess 2:11doat on error, and will be miſerable in deſpight of pity. VVe read in Saint Auſtin, in the firſt of his meditations, p. 208what he ſpeaketh of the Quam vehementi & acri dolore indignabar manichaeis, & miſerebar eos rurſús, quod eſſa ſacramenta & illa medicamenta rejicerent & inſani eſſent adverſus Antidotumqua ſani eſſe potuiſſent.Manichies raging againſt the Sacraments, in this caſe the Meekneſs of one ſide muſt cure the madneſs of the other.

Could they erre with ſobriety, keep themſelves within the bounds of moderation; and be ready to lay aſide their error, when they are convinc'd of it, ſomewhat might be ſaid in favour of them; but when that which with great peremptorineſſe they have raſhly taken up, with much pertinacie and ſtubbornneſſe they will obſtinately maintain, and deſperately with bitterneſſe flie in the faces of ſuch as contradict them, admoniſh them, or would reduce them; when by their indefatigable and unwearied wiles they corrupt and enſnare the minds of the ſimple; and compaſſe ſea and land to make a Proſelite; it is high time that ſuch be dealt with, as Seducers, and deſtroyers of ſilly ſouls. p. 209Towards unruly and vain talkers and deceivers, Saint Paul directeth Titus how to behave himſelf, to rebuke them ſharply; and in the Acts Saint Luke tells us how Saint Paul handled Tit. 1. 10. Acts 13. 10Titus 1:10Acts 13:10Elimas the Sorcerer; for he that is an Heretick, if he will not be reclaimed, muſt be rejected; when they become intolerable, caſt them off; if Tit. 3. 10.Titus 3:10they will not be brought to the unity of the faith, but deſperately ſeek to deſtroy it, and ſeduce men from the right way, they are enemies to meekneſſe: whom no fair means can reclaim, rigour and extremeſt ſeverity is fitteſt for them: this for Seducers.

But ſuch as are ſeduced through weakneſſe or ignorance, muſt be pitied, not inſulted over: in this way to be profitable, is to be pleaſing.

Anger and indignation muſt be ſuppreſt, Meekneſſe and Charity muſt ſhine forth, tears in the eyes, grief p. 210in the heart, compaſſion in the bowels, tenderneſſe of affections muſt witneſſe the deſire to help them out of their errour. Brethren, if any of you do erre from the truth, and one convert him, let him know that he that converts a ſinner from the errour of James 5. 19, 20Jas 5:19Jas 5:20his way, ſhall ſave a ſoul from death. Overcome them with kindneſſe, though they have erred from the truth in great meaſure, bring them back, and ſhut not that Gate of Grace againſt them, which God hath ſet open for all; nor with precipitate haſt, be not righteous overmuch; Is he a perſecutor of the truth? ſuch was Saint Paul: an idolater, an adulterer? ſuch were ſome of you.

Deal in meekneſs with him, and if he fail in judgment only, be not too rigid in judging ſuch failings, if from infirmity.

It were harſh to condemn every error for hereſie, about truths of leſſer p. 211moment, and remote from the foundation; all that diſſent from us, or think otherwiſe than we do, are not to paſſe under ſo hard a cenſure. It cannot be expected in a world of ſuch variety of men and minds, that all ſhould agree in all points, and therefore let the modeſty of the Apoſtle in this caſe be our rule, if in any thing Phil. 3. 15, 16.Phil 3:15Phil 3:16ye be otherwiſe minded, God ſhall reveal this unto you.

Better inſtruction from good men, and further revelation from a gracious God, may bring them into the right way, who for the preſent are in the wrong. Beſides, truths (we know) as they are not all of one ſize, ſo are they not all revealed at one time, later times have manifeſted ſome truths which formerly were infolded in generalities; which being throughly ſcanned, a more full, diſtinct, and expreſſe knowledge is attain'd: and unto ſuch to whom they are ſtill veiled, p. 212if they come not up in every particular to our ſenſe, they are with meekneſſe gently to be entreated, not raſhly to be rep…ehended; ſo many as build upon the ſame foundation, 1 Cor. 3. 121 Cor 3:12though the ſuperſtructure differ.

The fiery trial ſhall manifeſt every mans work, of what ſort it is, and according to his work ſhall his reward be; let us not therefore judge one another any more; when God ſees his time, he will judge uprightly: and then, if we would ſtand before God with comfort: let us be ſure our work be good, our doctrine ſound, and labour for an unity of faith, which until we can have, we can never have quiet. United in affection we cannot be ſo long as we are divided in our faith, be one there, and a calme will quickly follow.

The next, we muſt labour for an unity of order, that of faith reſpecteth Doctrine, this of Order, Diſcipline; p. 213the Doctrine of Faith is upheld and maintain'd by Order of Diſcipline, and what Order can there be, where there is not unity? but where all decently and in a ſeemely order are united under one Diſcipline, there will be quiet; the Apoſtle doth often tell us, the Church is but one Body, conſiſting of many members, ſo diſtinguiſhed for their uſes and offices, yet ſo compacted for their places and order, that there might be no ſchiſm in the body; for where ſchiſm and faction is, there will be animoſities, which many times riſes to a greater height, to biting and devouring Gal. 5. 15 Monſtrum borrendum informe, &c. Virg. Aeneid 3. Chaos rudis indigeſtaque moles. Ovid. Met. 1. Pythagoras d…o ſuprema prineipia conſtituit memerorum: finitum all erum quod eſt …nitas, alt…rum infinitum qui eſt binatius; alterum bonorum, alterum malorum principium. Vnitatis enim natura ſi aeri thſt, bon…m temperiem: ſi animu virtutem: ſi …orpor… ſanitat…m, ſi civ…tati…us & familiis, pacem & coacordiam piaeſtat, &c. Plut. moral. lib. de Homero.Gal 5:15one enother. The Church without order, is as a monſtrous body without ſhape, or as the firſt Chaos, without forme, a rueful ſpectacle, a burden to it ſelf, and a prey to others. Now Unity ever attends Order, and theſe are followed with meekneſs and tranquillity, but where diſorder is, p. 214there is diviſion, there's confuſion, foreign. Lyranus, Hieron. Tremel. Tertul. Oecumen Eſtius. Bib Reg. foreign. Conſtit. Apoſt. lib. 8. cap. 31.there's diſſention, there is tumult, great diſturbance, and things turn'd up-ſide down; for ſo that word of Saint Paul is by ſeveral Authors thus variouſly renderd: by which we are given to underſtand the beauty of order and unity, which God in a ſpecial manner is pleas'd to own, as very much conducing to the peace and quietneſſe of the Church, without which there is nothing but jarres, and broiles, and rents, heart-burnings, and ſpleene againſt one another, to the decay and overthrow of meekneſſe, which by order and unity is brought in, upheld, and maintain'd. But there are not a few that ſay (for what ends I will not, I cannot ſay) p. 215that the beſt way to peace and quietneſſe, is to give every man leave to Quamobrem quicunque vel ſublatam diſciplinam cupiunt, vel ejus impediunt reſtitutionem, ſive hoc faciant data opera ſive per incogitantiam, Eccleſiae certe extremam diſſipationem quaerunt; quid enim futurum eſt ut unici que liceat quod libuerit. Calv. Inſt. lib. 4. cap. 12. para. 1. foreign. Chryſoft. in Eph. hom. 11. Quantarum rixa…um futura ſit earum rerum confuſio, ſi prout cui que libitum ſit, mutare liceat quae iad communem ſtatum perti…nt? Calv. Inſt. lib. 4. cap. 11. parag. 31.ſerve God as he will. How dangerous and destructive this is to Chriſtian Religion, let Saint Paul ſpeak, for where there are ſchiſms, (and one ſerves God in this faſhion, another in that, and a third in a forme differing from both; where there is this diverſity of worſhip, diviſion about Diſcipline, take heed of corruption in Doctrine) Hereſies are not farre off.

How great an enemy to peace and quietneſſe, and conſequently to meekneſſe, let experience ſpeak; our enemies could wiſh no greater miſchief amongſt us, than to ſet us at oddes, where we ſhould be moſt at one (in the worſhip of God) hoc Ithacus velit, & magno mercentur Atridae.

p. 216In the worſhip of God Liberty may not be granted to men to do what they will, for if it ſhould, what confuſion would it bring into the publick worſhip of God? and God is not the author of confuſion, but of peace, as in all the Churches of the Saints. And ſeeing I am fallen upon this point, which rightly ſtated and reſolved, would much conduce to the preſervation of meekneſſe, let it not ſeeme an impertinent digreſſion if I take leave not largely to diſcource upon it, but briefly to touch it.

The Queſtion is not about things that are of abſolute neceſſity, things that are ſimply good, which may not be omitted; nor ſimply evil, which by no means may be admitted; for as no man hath liberty to refuſe the doing of that which is ſimply good, when it is in his power.

So no man hath prwer to impoſe p. 217that which is ſimply evil, when it is in his will.

If in the worſhip of God I be commanded to do that which is ſimply evil, I may withdraw my ſelf with modeſty, and make profeſſion, that it is better to obey God than man.

The Queſtion then is about things of a middle nature, ſuch as we call indifferent, and are left to our liberty, which liberty about things indifferent, we are wondrous apt to abuſe; and therefore there is required a great deal of godly diſcretion in the uſe of it, which muſt be with all ſobriety, and without offence; not making it an occaſion to the fleſh to the breach of …al. 5. 13.Chrtſtian charity, which Saint Paul forbids.

Nor a cloak of maliciouſneſſe to the contempt of a lawful authority, 1 Pet. 2. 161 Pet 2:16which Saint Peter diſlikes.

Theſe two in the judgment of theſe two great Apoſtles ſhould regulate p. 218our Chriſtian liberty about things indifferent. It is well men know their liberty, but not fit alwayes to uſe it; not at all to be inſiſted; on to the breach of Chriſtian charity, or to the contempt of a lawful authority.

The nature and uſe of that which is indifferent, are two diſtinct things: It is not the intervening of either of theſe (Authority or Charity) that can alter or change the nature of that which is indifferent, which ſtil remains the ſame in the judgment and conſcience, free and arbitrary: but only determines the uſe, and ſo it becomes to that particular (to whom it is ſo determined) neceſsary.

For that which in it ſelf, and of its own nature was determinable to either part, and ſo left free to the party concern'd to do or not to do it: upon the acceſſe of a moral, or legal injunction, (by the rule of honeſty or juſtice, the party concern'd is oblig'd p. 219to one part, according to the rule, or precept negative or affirmative.

Let the inſtance be matter of order in the external worſhip of God; which order ſuppoſe to be reckoned amongſt things indifferent, and ſtill arbitrary and undetermined: whilſt it ſo remains, one may not condemn another, for uſing ſuch or ſuch an order; nor is the other to be cenſured for forbearing the uſe: but deal in meekneſſe one with another; and every one pleaſe his neighbour for his good unto edification.

But whilſt either party will pleaſe themſelves, they provoke one another, and incenſe one another: they judge one another, and deſpiſe one another; and grow ſo hot, that they caſt off all meekneſſe, and burn in anger, and break out into contention one againſt another.

Herein both parties are too blame; the one in finding fault, and being offended p. 220at that which they pretend they can, but ſoundly cannot prove to be unlawful by the Word of God; judging uncharitably of their brethren, cenſuring them for ſuperſtitious for doing ſuch things, which upon falſe grounds they condemn as unlawful The miſperſwaſion of the unlawfulneſſe of a thing is no obligation to bind to abſtain from it.

The other when they impoſe or require the doing of that by others, which as yet remains undetermined: and are apt to fall foul upon every one that joyns not with them in their practice (whereas anothers practice about things indifferent cannot determine me.)

Seeing there is the ſame liberty left to one to abſtain, as there is to the other to act, in this caſe let every man be fully perſwaded in his own mind; and let us all behave our ſelves in all meekneſſe, with diſcr…tion, not unſeaſonably, p. 221Rom. 14. 5Rom 14:5or diſorderly, not lightly, or raſhly out of due time and place, doing our ſelves, or preſſing others to do ſuch actions, which as yet remain undetermined; but rather follow after the things that make for peace, and things wherewith one may edifie another.

If what is to be done be lawful: if there be not in Scripture any command, or counſel, or example to contradict it (if yet it be not expedient) it may not be done though lawful: for what is in it ſelf, and in a general reſpect lawful, may not be lawful (hic & nunc;) for the time, and the place, and perſons with whom we converſe doth vary the caſe much.

Men are not to follow their own impetuous wills in doing at all times to the utmoſt of that they may do: a diſcreet Chriſtian will ſuſpend for a time the doing of that (which is lawful and allowed, and which he may p. 222do) when it is found to be inconvenient. The publick good ſhould controul the fancies of a private humour: that Chriſtians ſhould be humo…iſts, Saint …aul diſlikes; Chriſt pleaſed not himſelf, nor ſhould we, leſt our Rom 15. 3.Rom 15:3good be evil ſpoken of.

Believers ſhould behave themſelves ſo warily towards them which Col. 4 5.Col 4:5are without, that they may be won by their honeſt converſation; and therefore the Apoſtle forbids to give any offence either to the Jew, or to the Gentile, or to the Church of Chriſt.

It is to me, and ſhould be to any man a thing indifferent whether many things be done or not done; provided that offence be not given by the doing of them to my neighbour, nor exception taken for leaving them undone by the Magiſtrate.

For as Chriſtian charity forbids a man to give juſt cauſe of offence to his neighbour.

p. 223So the conſcience of his obedience ſhould be a ſtrong reſtraint from breaking the laws and ordinances of the Magiſtrate civil or eccleſiaſtical, who hath power to determine of Chriſtian liberty, and to judg and appoint what orders are moſt decent in the external worſhip of God.

In matters of this nature the Churches of God according to the example of the Apoſtles, have ever taken upon them by vertue of that rule preſcribed by the Apoſtle, to command all things to be done decently and in order: and to ſee that things ſo commanded be duely obſerv'd. For were it left arbitrary to every man to do what himſelf liſteth in the external worſhip of God, nothing would be more abſurd and unreaſonable. And if every ſociety of Hocprimum habeamus ſi in omni hom…num ſocietate n…ceſſariam effe politiam aliquam videmus, quae ad alendam communem pacem, & retinendam concordiam valeat ſi in rebus agendis vigere ſemper aliquem ritum, quem … spui publicae honeſtatis intereſt, at que adeo humanitatis ipſius. Id in eccleſiis preſertim obſervandum eſſe, quae cum bene compoſit… rerum omnium conſtitutio…e optime ſuſtinentur, tum vero fine concordia nullae ſuat pro…ſu…. Calvin. l…b. 4. Inſt. cap. …0. de externis mediis, &c. parag. 27.men be diſtinguiſhed by their ſeveral Rights and Cuſtoms, all being united in one civil policy, for the maintenance p. 224of their common peace and preſerving of amity. If in mannaging civil affaires, men ever obſerve ſome order, which cannot be avoided as conſiſting with common honeſty and humanity, and every action is naked that is not clad with due circumſtances, ſhould vve think diſorder and confuſion to be priviledg'd in the holy congregation, which is not permitted in any civil Aſſembly? grant this and how deformed will the face of publick Religion appear.

And therefore becauſe amongſt men there are ſuch diverſity of manners, p. 225At quum inhominum moribus tanta inſit diverſitas, tanta in judiciis ingeniiſque pugna neque politia ullo ſatis firma est niſi certis legibus conſtituta: nec ſine stata quadam forma ſ…rv…i ritus qu…spiam poteſt. Galvin. Inſtit. …ib. 4. cap. 10. parag.ſuch variety of minds, and ſo great repugnancy in their Judgments and diſpoſitions, that no order or diſcipline can keep them in, that is not fenced by ſome certain laws: nor can any beauty or comelineſs appear in the duties of Religion where there is not ſome ſet order which is by all inviolably to be obſerv'd.

In this: Men are not to be left to their own liberty, to do what they think fit; but what the Governors of the Church (licenced by ſupream Authority) ſhall ordain as fitteſt and moſt convenient.

For as in every Church multitude of unſignificant, and unlawful Ceremonies ſhould be declin'd to avoid ſuperſtition: ſo it will be very fit (to avoid ccafuſion and profaneneſs) a certain and ſet form ſhould be us'd, unto which all ſhould be bound that by ſuch means Devotion may be excited; and true zeal kindled; when we ſee p. 226men go about holy duties with that Gravity, Reverence, Piety and Modeſty, that betokens the Majeſty of God, becomes the dignity of Religion, and concurs with the Celeſtial impreſſions See Hooker his Eccleſiaſtical Politie.in the minds of men.

Now for order and decency for ceremonies and circumſtances in the publick duties of Religion our Lord Jeſus Chriſt in his holy Goſpel hath no where preſcribed any Rule, nor ſet down any ſet form, to which he Quod ad perfectam bene vivendi regulam peritnebat, id totum comp…exus eſt dominus l…ge ſua, &c. CJlv. Inſt. lib. 4. cap. 10. parag.would have all perſons at all times to be neceſſarily bound. For in his divine wiſdom he thought fit to ſet down Fundamental and Eſſential truths with all things neceſſary to ſalvation.

But for external diſcipline and ceremonies we have nothing from him ſpecified and expres'd: becauſe he foreſaw them to be various and changeable according to the exigencies of times and occaſions.

p. 227What he hath ſet down in general terms we muſt content our ſelves with, looking to the practice of primitive Churches, and to the example of the Apoſtles and holy Fathers with the Counſels (ſequentes igitur & nos per omnia ſanctorum vestigia) their example in this caſe is to be our Rule.

It is certain in the general, Saint Paul commands in the firſt to the Cor. 1 Cor. 16. 141 Cor 16:14cap. 16. at the 14th. verſe; and in 14th. Chapter of the ſame Epiſtle, 1 Cor. 14. 40.1 Cor 14:40at the 40th. verſe.

And gives direction too about ſome particulars, in the firſt to the Cor. the 16th. Chapter, at the firſt 1 Cor. 16. 1.1 Cor 16:1verſe: and in the 7th. Chapter of 1 Cor. 7.1 Cor 7the ſame Epiſtle, at the 10th. verſe; and in the eleventh Chapter of the 1 Cor. 11.1 Cor 11ſame Epiſtle, and in ſome other places; But not he nor any of the reſt, have taken upon them to ſet down any form of publick worſhip p. 228which ſhould perpetually bind all perſons. Nor do we find any one of the Apoſtles in this caſe peremptorily to command any thing. Indeed we have Saint Paul about things indifferent, giving his advice, and ſpeaking by way of Counſel, not Command.

But neither Chriſt, nor He, nor any of the Apoſtles have peremptorily determined any thing about this matter; Nor preſcribed any particular Rule, which all men are inviolably to obſerve, they have only laid down ſome general Rules, according to which the Governors of the Church are to reſolve particulars: whoſe diſcretion with Chriſtian charity, is the beſt Interpreter of thoſe general Rules which in the particular circumſtances of Gods publick worſhip are to be followed. Now then for the manner of Gods outward worſhip, we are ro take our directions from the Governors p. 229of the Church, whoſe conſtitutions and ordinances are to be obei'd, not as neceſſary to ſalvation, but accidental, containing not the ſubſtance of Religion, but matter of circumſtance Quibus tametſi non indigemus omnes tamen omnes utimur quia alii aliis ad fovendam inter nos charitatem, &c. Calv. lib. 4. Inſt. cap. 10 parag. 31.only, comly and convenient, not neceſſary; and though not neceſſary yet uſeful: for all are to uſe them: though all do not need them: and even thoſe that need them not; by the Rule of Charity, and common bond of obedience, are neceſſarily to uſe them.

It matters not greatly what ſome contentious perſons alledge: every man knows how eaſie it is for ſuch as are given to quarrel, to cavil at a Ceremony. Saint Paul would have ſuch that ſingle out themſelves, to be noted and avoided. For if every fancy ſhould be followed, we ſhould be led into ſtrange mazes.

In the body natural if any vitious humours be obnoxious to the health p. 230of it, a care is taken that by fitting medicines they be expel'd: ſo in the myſtical body, when any humouriſts diſturb the peace and quiet of it, a timely courſe is to be taken for the ſuppreſſing of them.

The weak are to be borne with till they may be better informed: but no way to be given to the wilful: Schiſmaticks like Sathan ſeem modeſt in their beginnings, and content with a little, but yielding to them in a little, doth encourage them to ask a great deal, (as the Proverb is) (give them an inch and they will take an ell) for where impudence meets with a yielding nature it knows no mean; like the waters of the ſanctuary, they riſe & grow upon you unmeaſurably. Ezek. 47. Verſe▪ 3, 4, 5.Ezek 47Firſt ſhallow to the Ancles; ſtraight to the knees: anon to the loines, and at laſt to a River that could not be paſſed over.

So let them have their will with p. 231the diſcipline and they will venture upon the doctrine; and if they can cry down the Ceremonies, have at the Sacraments: for contentious ſpirits know not where to reſt, till they have Quando nunquam futurum eſt ut om tibus idem placeat, &c. Calv. Inſt. lib. 4. c. 10. parag. 31.ruind all.

I will ſay no more at preſent to this purpoſe, but only this: that no Church at any time could ever frame a diſcipline ſo exact, nor ordain Ceremonies ſo innocent, comly and uſeful that could pleaſe all. True it is, good men and godly Chriſtians will be pleaſed ſo long as they ſee no hurt. But Charity (youl ſay) ſeeks to ſatiſfie all: It doth ſo! Nevertheleſs if Respice tot doctos viros, & conſid…ra quale ſit his aliud dice…e nec erroris v…r…e …ndiam formidare. Caſſiod. lib. 5. ep. 3.men will not hearken to reaſon; nor be ſatisfied with that which men of great wiſdom and holineſs, upon grave advice, and mature deliberation, (following the ſteps of the bleſſed Apoſtles, and warranted by the examples of the ancient Fathers, and continual practice of all precedent p. 232ages) have according to the general Rule of Gods word determined. If men will be froward, and peeviſh, and wiſe beyond that which is meet. If they will take upon them to ſee Quod ſi quis obſtrepat & plus ſapere h…c velit quam obortet, viderit ipſe qua moroſitatem ſuam ratione Dominus approbet: n…bis tamen istud Pauli ſatisfacere debet, nos contendexdi morem no… habere, &c. Calv. Inſt. lib. 4. cap. 11. parag. 31.better and further than others, then all that have been before them: how God will approve their preſumption I know not.

Sure I am, their contention, all good Chriſtian men, and all true Chriſtian Churches do diſlike. (ſo S. Paul) If any man liſt to be contentious we have no ſuch cuſtome, neither the Churches of God. The Cuſtomes of 1 Cor. 11. 16.1 Cor 11:16the Church that conſiſt with decency, order and edification are to be obſerv'd without ſcruple or contention.

Some are ſo ſcrupulous, nice and waiward, peeviſh and unſatisfied, that p. 233they are ever whining, they are never Super tranſverſam festucam incedere. Cal Inſt. lib. 3. c. 10. par. 7.pleas'd or content with any order, they queſtion all, doubt of all, ſearch for a knot in a r…ſh, and dare not go over a ſtraw if it lie in their way, for fear of breaking their ſhins.

Others are contentious about all Proinde modus ut retineatur, illam in numero paucitatem in obſervatione facilitatem: in ſignificatione dignitatem, &c. Calv. Inſt. lib. 4. cap. 23. par. 14. Dominus no ſter Christus Sacramentis numero pauciſſimis, ſignificatione praeſtantiſs…mis, obſervatione facillimis novi populi …ocietatem colligavit. Ep. 18. ad Ianuarium.Church orders, cenſuring all harmleſs Ceromonies for ſuperſtitious, Popiſh, Antichriſtian, Idolatrous, they clamour againſt them, railing and reviling, although they have all the qualifications requirable in Ceremonies, lawful and laudable,) that is to ſay,

In numbor few: In ſubſtance grave: In choice deſcreet: In …ight comly: In obſervation eaſie: In ſignification proper and correſpondent: Which Cere* Quod neque con…ra fidem, neque contra bonos mores injungitur obſervandum. Aug. ep. 118. cap. 2. Calv. ep. ad protectorem Angliae 87. Quod ad formulam precum & Rituum Eccleſiaſticorum valde probo, ut certa illa extet a qua paſtoribus in ſua functione p. 234diſcodere non liceat. Calv. ibid. Calvin. ep. 200. Angliſ. Francofordienſ. Legitimae Ceremoniae Senatu Ecclefiastico inſtitutae, &c. Etſi non per…ſe; tamen lege charitatis obſervandae ſunt adeo ut qui eas contemnit, & contumaciter cum ſcandalo negligi… ſit reus violati ordinis & rupti charitatis vinculi coram Deo Bucan. loc. Com. 33. de libertate Chriſtana. Sect. 15. Zanchius de externo cultu quaeſt. 4. Pet. Martyr. in ep. ad Hooperum. In deſcriptione communionis & quotidianarum precum nihil video in libro …ſſe deſcriptum quod non ſit ex divinis literis deſumptum, ſi non ad verbum ut Pſalmi & lectiones tamen ſenſu ut Collectae Bucer. ep. Scrip. Anglic. cap. 1. pag. 456. Religione igitur ſumma retinenda erit, & vindicanda haec Ceremonia. Idem ibid. C…remoniae ſunt externa bumanae infirmitatis rudimenta. Calv. Inſt. lib. 4. cap. 10. parag. 31. Talibus adminiculis ad pietatem excitemur. Calv. Inſt. lib. 4. cap. 10. parag. 28. Omn…no enim utile illis eſſe ſentio hoc genus Adminiculi. Ibid. par. 24. Sunt quidem & nobis hodie externa quaedam pietatis exercitia, quibus ruditas nostra indiget. Calv. in. Joh. ver. 4. Vide Calv. in epist. 379. Adiophora quando praecipiuntur ſunt quodam modo neceſſaria, the Princes impoſition and Churches determination doth cauſea kind of neceſſity. Beza Ep. 24. David Paraeus in Rom. 14, 15. *Melanc. loc. com. de libertate Chriſtiana. Libera est Eccleſia vel retinere hoc genus traditionum, vel abrogare & quiequid communi conſenſu in hoc genere ſtatuit Eccleſia, & piorum doctorum au…horitas, in co non eſt pertinaciter reſiſtendum, ſic bona conſcientia retinemus in eccleſia certos Ritus ex veteribus, &c. qui vero ſimpliciter omnia put ant abolenda eſſe quae accepimus, non ſolum per ſe impia, verum etiam indifferentia, & per ſe non mala, cum poſſint retineri ſine peccato, in bono uſu & non violata charitate Eccleſiae conſentientis: ii nihilo ſunt meliores, quam illi qui affingunt n…ceſſitatem in hoc genere traditionum ſervando: ſicut enim illi qui contendunt hujuſmodi p. 235traditiones neceſſario ſervandas eſſe, conſtringunt conſcientias & tollunt libertatem Chriſtianam, ita & isti qui affingunt neceſſitatem in iiſdem traditionibus abolendis, in …odem ſunt vitio, & inimici libertatis Chriſtianae ſine qua …ſalvari nemo poteſt. (Melanchthon hath excellently written to this purpoſe in his Common Place of Ceremonies, where he adviſes juniors to beware that they be not Phanaticks, &c.) Steckelius Annot. in loc. com. M…l. de liber. Chriſ. pag. 125 prope finem.Rom 14:15monies ſo compoſed to decency order and edification, have the approbation of the moſt eminent reformed Divines that live beyond the ſeas, as Calvin, Beza, Bucer, Melanchthon, Steckelius, Peter Martyr, Zanchius, Bucanus, Paraeus, and others.

p. 235By which it appears what little reaſon there is; there ſhould be ſuch ſwelling againſt the practice and uſe of things indifferent, (the obſervation of order and decency in the worſhip of God.) Whereas in all things, order and decency is commendable it comes from God, is ſeene in every Creature. Look on Heaven and Earth, we ſee comelineſs in their fabrick; order in p. 236their ſite, beauty in all: without which the World were Tohu and Bohu.

How much more excellent is it in the Church, which is the Schoole Schola Decori Clem. Rom. lib. 8. cap. 31. foreign Chryſ. Hom. 1. in … ad Cor. Cant 6. 4. 10.Song 6:4Song 6:10of comelineſſe and of order, and is a name not of Seperation and diviſion, but of concord and union: the Church is compar'd to a well-ordered Army; now an Army of all Aſſemblies can leaſt bear Diſorder; diſorder it, and ruine it: by which is intimated unto us, the neceſſity of order in the Church

VVhat a monſter will a Chriſtian aſſembly be, without order, let Saint Bernard **Da unum, & pop…lus eſt, tolle unum & turba eſt Eraſ. Paraphr. in Acts 1 ubi ſin… foedere pacis, ſine obſervan…ia legis, ſine Diſcipl…n… & Regim…n…, acephala mult…tudo congregata f…erit, non …o…u…u… ſed turba vocatur; non eſt civitas ſed confaſio; Babylonem exhibet, de Hieruſalem n…bil habet. Bern. in Ded. Eccl. Serm. 5. col. 2. pag. 349. D.Acts 1ſpeak? not a people, but a rabble; a Babel, not Jeruſalem; not a place of peace and order, but confuſion.

p. 237The Church, I have told you, is compar'd to a body; a body conſiſts of many Members or limbs, theſe by nerves or ſinews and joynts are knit together, are acted and moved. **Qu…madmodum ſalvifica Chriſti Doctrina anima eſt Eccleſiae, it a illic diſciplina pro nervis eſt, qua fit ut membra corporis, ſuo quodque loco inter ſe cohaereant. Calv. Instit. lib. 4. cap. 12. parag. 1.Calvin tells us, the nerves or ſinews of this myſtical body are Diſcipline.

Saint Paul ſaith the joynts are order Eph. 4. 16. Col. 2. 19.Eph 4:16Col 2:19and unity.

If the ſinevvs be broken, or if there be a Contortion, a Contraction or Convulſion of them; a Luxation (ſolutio continui) a diſlocation of the Joynts, by which the parts of the body are kept and held in their Contiguity and continuity; though the body may live, it is depriv'd of action and motion: at leaſt its motion is both uncomely and painfull. Thus Schiſme and Diviſion p. 238puts the body out of frame, out of Joynt (ſo Saint Paul implies) when noting the Schiſmes in the Church of Corinth, he declares they were disjoynted: exhorting them to beſet again or perfectly joyn'd together, for ſo the word imports. To take Vnity and order from the Church, is as much as to take ſinews and joynts from the body, by which it is renderd uncapable of action, unable and unfit for motion; no foreign, Gal. 6. 1 foreign 1 Cor. 1. 10. Sancta eccleſia ſic conſiſtit in unitate fidelium, ſicut corpus noſtrum unitum eſt compage membrorum. Greg. Moral. lib. 19, cap. 14.Gal 6:11 Cor 1:10limbe is able to help it ſelfe, or to be uſefull or ſerviceable to the body, but is a trouble and grief to it ſelfe, a vexation and torment to the whole body.

This is the preſent ſtate of this Church, it is quite out of frame, miſerably disjoynted, diſordered; diſtracted and diſmembered, torn into pitiful rents and Schiſms and factions, how bitterly and ſatyrically doth one inveigh againſt another, what rude contentions and uncivil conteſtations? p. 239how ſtout and ſtiffe one againſt another, how is diſcipline and order neglected and vil…fied by every ſelfe-wild peeviſh ſilly creature who yet hath ſplene enough to diſturb our peace and diſorder our unity. It is with this Church as the Pſalmiſt complaines it was with the Church of the Jewes; read Pſal. 90. 1. 2, 3. and as the Apoſtle affims it was with the Church of Corinth. Read. 1 Cor. 1. 21. and 1 Cor. 11. 18. miſerably torne into peices: & no mervail! when there are ſo many wolves to ſcatter the flocke. But let us be followers of that our good ſhepheard, whom God ſet up to gather together in one, the children of God that John 11. 52.John 11:52were ſcattered abroad: there is no better way in the world to ſettle us in peace, and quietnes, that we may live meekly and lovingly one with another then to labour for unity. An unity of order aſwel as faith.

Secondly, as theſe are the things p. 240that we muſt labour for that we may have meekneſſe; ſo other things there are we muſt beware of, or elſe we cannot have it: of the which the firſt is pride.

Beware of Pride, it is a great enemy to meekneſs; if you would know from what corrupt root Contentions ſpring, Saint James will reſolve you; even from your luſts, James 4. 1Jas 4:1and whereas there is among you envyings, and ſtrife, and diviſions, are ye not carnal, and walk as men? 1 Cor. 3. 31 Cor 3:3and only by pride cometh contention, ſaith Solomon.Prov. 13. 10.Prov 13:10

For when men think too highly of themſelves, better than others do, or than is reaſon any ſhould do, undervaluing and accounting too meanly of others; hence ariſes great heart-burnings, grudgings and murmurings amongſt men, which many times like a concealed fire, breaks forth into ſuch a flame that conſumes p. 241all about it. One man is worthier, another man is holier, a third is wiſer; ſuch they know they are, and ſuch they muſt be accounted, any the leaſt abatement in point of reputation, is harſh and unpleaſing. Diotrephes muſt 3 John. 9.3 John 1:9have the preheminence, he muſt be honoured before the people, and if the people will not do it, he is lifted up in his own conceit, like Simon Magus, giving out himſelf is Act. 8. 9.Acts 8:9ſome great one.

It is not the truth, but their reputation they labour to maintain, and when they erre, they think it a diſparagement to confeſſe their error, and therefore put themſelves to poor ſhifts to maintain it. I will not ſay but ſome of theſe men that think ſo well of themſelves, had ſome cauſe ſo to do, could they have kept themſelves within meaſure, but they muſt conjure up unruly p. 242ſpirits, who taken with their parts, and for worſer ends, help to maintain the faction, cry up their Leaders, who gotten into the midſt of a croud, the ſilly people that are carried away with Hobubs, (like cattel that follow the ſteps of thoſe that go before them) for companies ſake will buſle, and buſie themſelves to do they know not, they care not what.

Secondly, beware of coveteouſneſſe, another enemy to meekneſſe, the love of money is the root of all 1 Tim. 6. 10.1 Tim 6:10evil; this is a furious luſt, and where it is obeyed, it rages, robs and deprives a man of all quiet.

What quarrels have been raiſed in Church and State about this golden Ball? From whence comes envie, ſtrife, railings, evil ſurmiſings, 1 Tim. 6. 4, 5.1 Tim 6:41 Tim 6:5perverſe diſputings of men of corrupt minds, and deſtitute of the truth? From whence all this p. 243unquiet? but from this Satanical deluſion (that Gaine is godlineſſe.) It is evident, and he that will not ſhut his eyes muſt ſee it; That the greedy deſire of the Churches means, hath created unto her, her greateſt troubles. What ſcufling is there to keep by greedy dogges that can never have enough, looking to their own way, every one for his gain from his quarter; not Iſa 56. 11.Isa 56:11caring what becomes of Church or State, ſo they may thrive, tumble all into a confuſion, what care they.

What ſcratching to get that morſel that muſt again be vomited up? Prov. 23. 8 Interdum fortuna p…o culp… eſt. Sen. de Clem. lib. 1. cap. 2.Prov 23:8How many men have been ruin'd for no other cauſe, but that they had ſomewhat to loſe? ſomewhat that might ſtop the mouths of devouring harpies? he that is greedy of gain (ſaith Solomon) troubles his own houſe: but if he be a man in p. 244place and power, he troubles a whole Kingdom. He that haſteth to be rich, cannot be innocent; when mens deſires are too immoderate, and too eagerly ſet upon the world; how unquiet are they in themſelves, and what troubles do they bring upon others; ſo, if you would have meekneſſe, beware of coveteouſneſſe.

Thirdly, Beware of envie and malice, for theſe are great enemies to meekneſſe, where theſe are, there can be no quiet, every one will be ſome body; and he that hath no ſufficiencie to raiſe himſelf will make a ladder of any miſchief. Who can ſtand before Envie? (ſaith Solomon) Prov. 27. 4.Prov 27:4Abel could not, nor Joſeph, nor David, Moſes and Aaron muſt be brought down, though the Conſpirators ſinke to hell. What ſupplanting and undermining, like Liſander peecing out the Lions skin with the Foxes tail; what malicious and envious p. 245men cannot do by force, they will attempt by fraud. What ſtrong oppoſitions, what deadly contestations theſe deviliſh luſts have rais'd? let Athanaſius ſpeak, what ſlanders, calumnies, and odious aſperſions have men thrown upon their competitors; & ſi non aliqua nocuiſſet mortuus eſſet, Envie and Malice will rake Hell Iavidia Siculi non invenere Tyranni Majustormentum.for miſchievous deviſes; and ſuch is the nature of theſe paſſions, whilſt they vex others, they torment themſelves. Beware of Malice and Envie a third enemy to Meekneſs.

Fourthly, Beware of Ignorance, it is a blind enemy, but a bold one, ſtubborn, rude, boyſterous, an untractable and unteachable humour, eſpecially if it be affected: When a wiſeman (ſaith Solomon) contendeth with a fooliſh man, whether he rage or laugh; there is no reſt. Let a beare robb'd of her whelps meet a man, rather than a foole in p. 246his folly. Bray a foole in a mortar, uſe all means, do what you can, ſay what you will, He will be, He ſtill.

But ſuch as are not wilfully ignorant, but ignorant through weakneſs, time and experience may work them to a better temper; if they have erred, their error diſcovered muſt Pro. 17. 1… Pro. 27. 22 Cu…uſvis eſt hominis erra…e, …ullius niſi iaſi…entis p…rſeverare in errore. Ciro Phil. 12 Eſt en…m humanum peccaee, ſed belluinum in e…ore perſeverare. Cicero. Orat. in Valinium.Prov 17:1Prov 27:22be retracted; if they have gone aſt…ay, they muſt yield themſelves to be reduc'd. If God do open their eyes, whereas they were blind, let them not be ſhut againſt the known truth. Frowardneſſe, waiwardneſſe, pettiſh, and peeviſhneſſe, are the individual companions of ignorance; it is trouble ſome to deale with, wherefore if thou wouldeſt retain meekneſs, beware of ignorance.

Fifthly, Beware of ſuſpicion, an enemy alſo to meekneſſe.

Men that are conſcious to themſelves p. 247of any naughtineſs, upon any occaſion are apt to judge others as naught as themſelves, eſpecially if they ſhall perceive worth in a perſon they hate, they will labour to eclipſe it all they can: will greedily entertain any ſuſpition, and cunningly foment the ſame: what will they not do that are baſe, that others may be thought as baſe as they; they'l lie, and ſlander, and ſay and do any thing to bring into an Odium the man they hate.

To let go particulars, this curſed humour, what miſchief hath it not done? what jealouſies have been raiſed by the wicked fomentors of our unnatural diſtractions? which ſet on work by the Devil, what have they not deviſed to blaſt and blurre the perſons to whom they ſtand ill-affected?

This is the Cancker of the ſoul that eats into it, and will eat out all p. 248grace and goodneſſe. It is not goodneſſe nor innocencie that can priviledge a man from ſuſpition: yea, the better and more innocent a man is, the more he ſhall be ſuſpected of wicked men, who if by all their prying they cannot find him faulty, they will be ſure by their wicked and falſe imputations to make him ſeem ſo.

A good diſpoſition will be ever ready to give a good conſtruction, but hatred doth hatch Cockatrice egs, and what prodigious monſters hath it not brought forth? whereas they that have the fear of God, will not raſhly judge others; but what doth not nealice and ſpight utter againſt the moſt innocent? the man is faultleſs, but they are ſelf-will'd, nor is innocence a ſhelter againſt eviltongues, malice never regards how true any accuſation is, but how ſpightful.

p. 249Sixthly, Beware of Novelty and Lenity, great enemies to meekneſſe; It is a diſeaſe that many are ſick of our Epidemical diſeaſe; we are naturally unconſtant and long for Novelties, which no ſooner had and enjoy'd, but we grow weary of them, and are only conſtant in unconſtancie; that which pleaſes to day, Quod voluit ſperuit repetit quod nuper omiſit. Horat. Inconſtantia fastidic amicos. Plut. Mor. Aliud ſtans aliud ſedens cogitat. Saluſt. Orat. in Cicer. Gen. 49. 5. James 1. 6Gen 49:5Jas 1:6to morrow is caſt aſide, and after ſome certain dayes, with great content reſum'd, which yet in the midſt of the delight it brings, and in its beſt liking is loth'd.

Look upon Reuben, unſtable as as water (and read his doome) he ſhall not excel. Wavering men like waves of the ſea, whom every blaſt of vaine doctrine doth toſſe up and down (weak as water) reſtleſſe as wind, no man knows where to have them, altering their opinion (I had almoſt ſaid Religion) as the Almanack doth the Dominical-letter p. 250every year; we know what they believe this year, we know not what they will believe the next. Let but an African gale blow, ſounding ſome novelty, and how quickly are they puffed up! The frothy Chamele on mutare totus nec aliud valet, nam, cum illi coloris prop…et as una fit, quid acceſſit inde ſuffand…r Teri lib. de Pallio. c. 3. Chameleo… colorem red di… ſemper quemcun que pro…ime attige… it prae t…: Ruhrum candid …mque. Plin. natural. hiſt. l. 8. c. 33. de Chamelcon…e.agitations of unquiet heads, and windy inventions of unſetled brains do carry them up and down as they pleaſe; theſe mens perſons they have in admiration, violently contending for them, and are refractary, obſtinate, perverſe and wilful; and like children, at the ſight of ſome new toy, let go all the gewgayes in their hands, and there is no quiet untill they be filled with it.

Yea, ſome like the Camelion (which turns it ſelf into every colour he cleaves unto, ſave red and white) will be any thing but juſt and innocent.

And would you think it? there p. 251are that would do by their Religion as they do by their clothes, change Hyaena, ſi annalis eſt, marem & ſeminam alternat. Tert. lib. de Pallio. c. 3. Bonum eſt patribus obedire, & detrahere proprias novitates Juſtinian. …p. Siciliae ad Pe…um Antloch. in Concil. Conſtinapol. 2.the faſhion every ſummer. Not unlike the Hyaena that changes his ſex every year.

Oh how good were it could we ſhake off our Novelties, and follow the Rules of reverend, learned, wiſe, godly and innocent Antiquity, that we would not too much doat on the degenerate child of our own fancie, but modeſtly ſubmit our ſelves to better and abler judgments, which until we can do, we can never live in quiet.

The enemies of meekneſs (you have heard) are Pride, Coveteouſneſs, Envie, Malice, Ignorance, Suſpition and Levity, which (if we would have Meekneſſe) we muſt beware of, for theſe wonderfully diſturb the heart, and marveilouſly fill it with perturbations. How quickly doth paſſion overcome us? how p. 252ſtiffe are our wills? and how reſtleſſe and unquiet our affections? which would not be, would we put on Meekneſſe.

We ſhould therefore labour for Charity, unity, humility; and a good Conſcience, that we may get this Royal Robe and weare it, to the Glorie of God and honour of our Chriſtian profeſsion.

That ſo! God may own us and accept us, and make good his precious word unto us.

To guide us in judgment.

To teach us his way.

To beautifie us with ſalvation.

For he will ſave all the meek upon earth.

Crowning their dayes with peace here, and with eternal bleſſedneſſe hereafter. AMEN.

FINIS.

End of the text · James Barker, The Royal Robe (1661)