The second kind of meekness which re­lates to man.
Of Meekness towards Man.

Meekness towards men is shewn in a kind affection, and in a sweet and gentle conversation, and is chiefly intended in this place.

And this kind of meekness, which the Apostle here commends to be The Cha­racter of meekness towards men. put on, is a calmness of spirit, a quiet­ness of mind, a gentle moderation in all our actions. When as the swel­ling of anger together with the vexa­tions and disquietness of heart and mind are supprest, when as both an internal and external tranquillity is observed, with modesty of counte­nance, together with a sweet and amiable comportment of the whole body, whose tongue is the law of kindness, with words both few and [Page 90] soft; affable; and courteous: censo­rious of none, injurious to none, re­spective of all; patient, mild, and hum­ble: ever ready to give a reason of the hope that is in you to any one that shal move the question, & to give the best construction of every action that charity will bear. For meekness like charity hopeth all things: believeth all things: endureth all things: & is so far from doing evil, that it thinks none. 1 Cor. 13. 7. Rom. 13. 10.

Meekness of all others knows how to make a vertue of necessity, and to put evil to good use. It cannot be discountenanc'd, will not be discontent, hath learn'd to pass by Indignites, to put up injuries: praies for what it cannot help: laments what it cannot mend: and patiently suffers what it abhorres to do: bearing wrongs, and Rom. 12. 19. Mat. 5. 44. forbearing revenge: receiving evil, but returning good: good for evil; for hatred, love: for blows, blessings.

Thus God as the perfection of [Page 91] our meekness requires at our hands not only a free remission of all injuries that we forgive men their trespasses: Mat. 6. 14. but also an entire affection to their persons, to love even our enemies. Mat. 5. 44. Rom. 12. 17. Luk. 6. 27, 28. Rom. 12. 21.

To recompence to no man evil for evil is a fair measure of meekness, but to overcome evil with good is a very high degree of Meeknesse, and such as well becomes Christians, who are the followers of that Master who shed his blood for them that spilt it.

You hear what meekness is the ver­tue here commended: now will you hear what use we are to make of it, it must be put on.

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. [Page 92] And a man may as well be said to be born with clothes on his back as with grace in his heart.

This and all other graces we have not only as the gift of God to us: Jam. 1. 7. 1 Cor. 15. 10. Gal. 2 9. Eph. 4. 7. Rom. 12. 3. & 15. but as the work of God in us.

It is a spiritual and heavenly gar­ment, and suited to the soul.

It is a wonder to see what a great deal of care there is to get apparel for the body; and curiosity to fit it, that it may be comly; what strange attires Ornemus nosinetip­sos spiri­tualibus 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 [...]. 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, [Page 93] but to wear it. It is a fearful thing to think of the great neglect of this Apparel. But for that of the body Plus gau­deas intus in anima de sanctis virtutibus quam soris in corpore de pretiosis vestibus. Bern. in lib. de mo­do bene vi­vendi. Serm. 9. de habit. O adoles­cens cum non possis pingere pul­chram, pin­xisti 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 [Page 94] best clad that have their hearts clo­thed with vertue. And therefore put on meekness. Not on your tongues only, in sweet and sugred words: but on your hearts in a quiet and meek spirit which before God is a thing much set by. Yea, in the whole carriage and conversation of your lives.

You must ever put it on, and ne­ver put it off, until the soul put off the body; you must sit in it, lie down in it, walk in it, and work in it.

It is a garment for all times, and for all places.

For all times, in the time of wars, famine, sickness, in the day of trou­ble and hour of temptation, when storms and tempests break in upon us, it is as a safe shelter.

In the time of peace, health, plen­ty, in good days which no misfortune clouds, in Halcion daies when the Sun of prosperity shines upon us; It [Page 95] is as a pleasant shadow.

For all places! at home within dores in the family, it is as a precious ointment to perfume the house.

Abroad amongst neighbors, it is as an excellent vertue to season your conversation: At the Market about your business: In the fields, amidst your Cattel: In the City at your vocation: In the Assembly at your devotion: on the Tribunal, and in the Pulpit, meekness agreeth with all places. Wherefore it is the whol­some advice of a wise Father to his son. My son go on in thy business with meekness, so shalt thou be be­loved of him that is approved.

Now meekness as apparel serves for divers uses.

• 1 In Indumentum: for clothing.
• 2 In Munimentum: for defence.
• 3 In Ornamentum: for comliness.
• [Page 96]4 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. hide our nakedness: and to be a comely cover for our more uncomely parts. So meekness serves as a cove­ring to hide and conceal the brutish rage of our heady passions: and the filthiness of our disorder'd affections: which should they be seen in their own form, would appear so monstru­ous and mishapen that they would be­come odious both to God and Man.

For all affections and passions they are, as man is, conceiv'd in sin: and sin which hath blemish'd our under­standing and defaced our purest mind, hath made much more deformed and ugly, affections and passions which arise from the bruitist part of the soul.

Of these some are more gentle; re­lenting and tractable and easily drawn to the obedience of reason, others [Page 97] more 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. 22 of Reason and Iudgment; or as Aaron did by the Israelites, makes them [...]aked to their shame: thus An­ger Exod. 32. 25. Gen. 9. 21 makes a man naked and uncover­ed, [Page 98] like 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. [...]. 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. is the drunkenness of the soul, it is a short madness by which a man is carried away from himself with heat and choler unto such unhansome and unmanly behaviour, that he becomes a ruful spectacle, besides the deformi­ty that lurks within; hence it is that in the whole nature of things there is not a more prodigious Mon­ster than an angry man. But Reason and Religion like the two sonnes of Noah, Sem and Iaphet, take that gar­ment of Meekness to cover him. By the help of Reason a man may do much, but by the help of Grace and Religion a man may do much more in order to the quieting and setling the [Page 99] affections, which when they are unru­ly must not be ruin'd, but rectified.

Affections and passions were in the first Adam in the time of his innocen­cy without preturbation; and in the second Adam in the time of his in­carnation without sin: yea God him­self is said to be ( [...]) Angry, Kemnitius Harm. E­vang. c. 49. p. 640 col. 2 Luke 13. 27. Psal. 5. 5. Deut 9. 28 Exod. 32. 10, 11 Num. 11. 1 & 16. 22. and to hate not really but Analogi­cally; for in him is no motion or commotion, neither passion or per­turbation, he hath said it of himself, and well he might without tax of pride or injustice ego Deus & non mutor.

Christ also took upon him, our pas­sions with our nature, he was not James 5. 17. [...] no stupid stoick but (as Saint James said of Elias) he was of like passions and affections with us: and the Heb. 2. 17 Heb. 4. 15. Heb. 5. 3. In humana Christi natura duo consideranda sunt, essentia carnis & affectus, quare Apostolus docet non carnem modo hominis ipsum induisse sed affectus quoque omnes qui sunt hominum proprii. Calv. Expos. in Heb. cap. 3. ver. 17. author to the Hebrews tells us he [Page 100] had a fellow-feeling of our infir­mities.

There was an Antipathy between our sins and him; he did loath them, Mat. 23. 23. Mark. 3. 5. and was sorry for them, and angry at them.

But there was a Sympathy between his passions and ours which in him were punishments, not sins: in us they are both, for the transgression of A­dam so disorder'd the whole frame of nature, that to this day there is a Schism in the soul, the inferiour facul­ties rebelling against the superiour, Gal 5. 17. and passion fighting against Reason: for naturally in man since the fall there is ( [...]) a foolish Rom. 8. 7. wilfull heart that will not be advis'd, so over-mastred with passion that it will not yeeld to enlightned Rea­son.

How shall this difference be com­posed, and this rebellion of the passions quieted, the Stoicks prescribe a Reme­dy [Page 101] worse than the disease, (to destroy them) but Saint Hierom likes not this way (which were, saith he, homi­nem de homine tollere, to unman a Man, seeing the passions are inseparably united to our human nature, which when it is out of order must be rec­tified not destroy'd.

As therefore in a popular Tumult Tum pieta­te gravem meritis si forte virum quem con­spexere si­lent 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. and insurrection, some grave wise man interposes himself, who with the reverence of his person, sweetness of language, and prudent and discreet behaviour doth overawe and per­swade them. So Jesus Christ the great Mediator of peace between God and Man, he so moderates the passions that he makes peace in man, he sub­dues the will of the flesh to the Law of the spirit, makes passion yield to reason, cuts the nailes, and hair of the bondwoman, reconciles Sarah and Ha­gar, and makes them quietly inha­bite under one Roof. Thus Christ [Page 102] Jesus 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. passions as the Apothecary doth with poysons, who to make his confections more palatesome, and yet more o­perative, qualifies the malignity of simples by preparing them; ma­king p [...]yson not only medicinable, but delightfull, and so both cures and pleases.

The passions thus handled by the [Page 103] discreet Christian, they are wholly conceal'd, and nothing of them ap­pears but so seemly clad in the ha­bit of Meekness that they loose their venome and malignity, and are a help no hinderance to the soul in the ope­rations of it.

Meekness is a Garment that well sutes a Christian man, but in some Cases, upon some occasions at some tim's, with some persons (Anger) is very seasonable and seemly, we may be angry, but we must not sin: for Eph. 4 26. there is an anger without sin; and if you will be angry and sin not, be angry at sin. When you see Gods Name dishonoured, his service neglected, his day prophaned, his good spirit de­spited, here is a fair occasion for the exercise of anger: the least disgrace in our own persons; or damage in our own estates toucheth us near, and for these men will storm, and fret and vex themselves, and no gentle per­swasions [Page 104] can 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. and 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 [Page 105] humour. 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 [Page 106] Moses yet no less meek (Jesus Christ the righteous) who had not a word to say for himselfe: yet in his fathers Mat. 27. 14▪ cause 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. of 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 [Page 107] like 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.

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, [Page 108] moroever as thou must refrain 1 Sam. 25. 22, 23. 1 Sam. 25. 36, 37. Mat. 23. 24. Mat. 7. 3, 4, 5. reprehension 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 [Page 109] to 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. his anger and take revenge of his own sins, and he will learn to deal more mildly with his offending Brother; in­sult Gal. 6. 1. not 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.

Reprehensions are not to be given rashnesse but with good advice; the mind of man is of a weak and tender constitution, and must not be chaf'd, when it should be suppl'd. He that would reclaim his friend, and bring him to a true and perfect understan­ding of himself, must do it by strength of reason, not by heat of passion: least he seem rather to please his own humour then correct anothers. Ea­gerness and harshness of reproof doth rather exasperate then reduce; viru­lency and bitterness doth neither please nor profit: reproofes must be sweetned with gentle words, and plea­sing carriage, least they be thought to proceed rather from spight and spleen then any good meaning or de­sire to work a man to goodness, (Jam. 1. 20 Sunt vitia animi sicut vitia cor­poris leni­ter tra­ctanda. Seneca. Si vis me corrigi delinquen­tem: aptè increpa, tantum ne occulte mordeas: quid enim mihi pro­dest, si a­liis mala mea refe? ras si me ne­sciente, pec­catis meis imo detre­ctationibus tuis alium vulneres & certatim omnibus narres? sic singulis lo­quaris quasi nulli dixeris? Hieron. ad Rust. Monachum. The wrath of man worketh not the righteous­nesse of God.)

When we would amend in any what is amiss, it must not be done by Pro. 17. 12. railing and reviling (raging like a Bear robbed of her whelps) but with tenderness and discretion, a dif­ference must be put between the sin­ner and his sin, and he must so be dealt with that his sin may be killed, and be cured. Let the righteous smite me friendly: but he is no friend, and will hardly pass for a Ps. 141. 5. righteous man that (with bitter in­vectives) Asperitas 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 Mat. 20. 15. [Page 112] evil because I am good? (saith Christ) and am I become your ene­my because I tell you the truth? Gal. 4. 6. saith Saint Paul; Cain was of the Devil and slew his Brother; and wherefore slew he him? because his 1 Jo. 3. 12. own works were evil and his Bro­thers good.

Sore eyes cannot endure to look upon a bright and shining object: the fair whiteness of innocency, the lustre and brightness that is in vertue is an eye-sore to malicious men, who search for privy slanders: and digg the filth out of lewd tongues, to cast upon the innocent, and think they have made a rich game of their spight, when they have made 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, [Page 113] they know not when to take up, and Temeritas quaedam hominum est quod o­dio prose­quentur meliores, amant pe­jores. Basil. To. 2. Ep. 87. Luk. 23 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. [...], &c. [...]. Justin. Martyr. Dialo­güm cum Tryp [...]o. Judaeo. pag. 227. Justin. Martyr. Apol. 1. pro christianis pag. 43. ibid pag. 56, 57. [...], &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. can never rest but in his ruine. See it in the Jews who so hotly pursue Christ, that nothing will satisfie them, till he be crucified, if any ask, what evil hath he done? we know their hatred is, because he did none evil.

The same spirit of fury that in­flam'd the Jews against Christ, set the world on fire against Christians, which nothing could quench but the [Page 114] blood of those innocents, it was their Exitiabilis superstitio. Corn. Tacit Annal. lib. 15. Afflicti suppliciis Christiani, genus ho­minum su­perstitionis novae ac maleficae. Suet. Traug. in Nero. Cae­sarum. 6. cap. 16. [...]. Justin Mart. Ep 90. Diog. [...]. Athenagoras lege pro Christianis. pag. 34. Nero Quaesitissimus paenis affecit, quos per flagitia invi­sos, vulgus Christianos appellabat. Corn. Tac. annal. lib. 15. [...]. Just. Mart. Ep. ad Diogn. pag. 497. Socrat. Eccl. hist. lib. 4. cap. 24, & 25. Caeterum, insignis vero & Catholicae Ecclesiae splendor, iisdem virtutum vestigiis incedens, & purè vivendi rati­onis institutio sic mirandum in modum emicuit, ut defor­mis infamiae labis, simul cum tempore deleta: ut nemo ex illo tempore turpem aliquam dedecoris maculam, fidei nostrae auderet inferre. Eus. Eccl. hist. lib. 4. cap. 7. crime they were Christians, and the world rag'd against them for no other reason but their religion, their only fault was their faith in Christ, and for this they are hated, persecuted, defamed, tormented, and wit and malice set on work to devise strange and horrid deaths, and hell it self rak'd for bloody inventions to take out of the way the blessed witnesses of whom the world was not worthy; but [Page 115] their meek suffering did conquer the cruelty of their persecutors, and over­came the world, for at last the splen­dor of the Christians lives, and invin­cible verity of their doctrine, did so prevail and tryumph so victoriously over the lives and tongues of their e­nemies, that the blood of Christian Martyrs became the seed of Christs Church, which did spring and grow Lege Le­onem in Serm. 1. de Nat. Pet. & Pauli. San­guis Mar­tyrum se­men Eccle­siae. August. in Psal. 39. Nec quicquam tamen proficit exquisi­tior quaeque crudelitas vestra, illecebra est mag is, sectae plures efficimur quoties metimur a vobis, semen est sanguis Christiano­rum. Te [...]t. Apol. adversus Cent. cap. 50. pag. 81. Isa. 54. 1. up 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 [Page 116] world 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. [...] Hom. Iliad. [...]. Justin. Martyr. pro Chri. Apol. 2. pag. 54. [...]. Just. Mart. pro Christianis. Apo. 2. pag. 59. truth 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.

What 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 [Page 118] man) 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. sake.

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. (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 [Page 119] touched 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. them. 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. Ismaelites and Egyptians, that meets with such hard measure amongst his Brethren, an evil beast hath torn him 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 Gen. 42. 21. [Page 120] Brothers sufferings shall be brought Gen. 42. 22. to 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. and 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.

The Wicked (sayes David) Psal. 64. 3. Psal. 64. 3, 4. Psal. 73. 8, 9. whet 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. yield 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 [Page 122] and condition of men, and will deal with them with all meeknesse: put­ting a difference, saving some with Jude 23. fear, on others having compassion.

Some are unruly, and must be sharply admonished: some are wilful 1 Thes. 5. 17. and 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. all: 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 Rom. 15. 2. [Page 123] of 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. good 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 [Page 124] turn'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 [Page 125] stubborn 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. violence, 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. Thou 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. [Page 126] Prov. 24. 29. VVouldst Pro. 24. 29 thou 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 fol­low ¹

low 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. hope 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 [Page 128] his head, by making his Reckoning Rom. 12. 20. the 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 [Page 129] and 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. may 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 Magis 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. [Page 130] 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 [Page 131] an enemy by silence and softness.

1. By silence: Anger is a short frenzie: what profit is it, nay what folly were it, to exchange words with Quis enim phre­netico me­dicus ira­citur idem ibid. one that is frantick. Return not then reviling with reviling; but if an enemy set fiercely upon us, and open his mouth wide against us, give way, let him vent his spleen, and the storm will quickly cease: let him a­lone, and he will the sooner come to himself: the way to break an ene­mies spight, is not to meet him in his fury, to give rebuke for rebuke, but rather give place to wrath: Anger is the sickness of the mind: he that would cure the sick, must not admi­nister physick in the fit. So if thy neighbour be angry, forbear him; give place for the present, deal not with him in the fit, but set upon him when he is more calm and capable of Counsel.

Outragious passions are violent and [Page 132] against nature (as a stone forced up­ward) strong at the beginning, and the further it passeth, the more it weakneth, until at last it return to the natural course again: therefore a little space must be given for the pas­sionate to draw back, for the patient to put forward. Passion prevails on the sudden, but Reason gathers force by leasure. Serpents when they Primi ejus ictus acres sunt, sicut 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. first creep out of their dens, are full of poyson, their sting is mortal, it were madnesse to abide their bites; but after they have spent their venom with frequent bitings, you may handle them without harm.

Secondly, By softness is anger pa­cified; a soft answer turneth away wrath, which Saint Paul and his fel­low Apostles knew full well, and therefore they went a meek way to work with their enemies; being re­viled (say they) we bless: being persecuted, we suffer it: being defamed, [Page 733] we intreat: and this Course must we take, if ever we look for peace with God, or comfort in our Souls.

And surely there is little safety to him that is hasty, rash, or easily an­gry; for Anger makes many ene­mies, divides friends, turns love into passion, passion into grievous words, and sometimes words into blows; and then a third Adversary to both, hath a fair Advantage to insult over them. Judah is hot against Israel, Israel against Judah, and the King of Sy­ria smites them both.

And the common enemy of Man­kind, whilst we in heat wound one a­nother, wins upon us all. If men will be contentions, let them contend as Aristides and Themistocles, strive to exceed one another in ver­tue.

We read of the King of Israel, that he commanded to set bread and water before the hoast of the King [Page 132] of Syria, when he might have slain them; and he lost nothing by it, but by his courteous and gentle using them, he did so work upon them, that he prevented succeeding quarrels, [...] 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. is madness: with an equal, doubtful: with an inferiour, sordid and base: with any full of unquietness.

Let every man therefore refrain his spirit; for when men that are hasty and given to quarrel, do meet, it is as when the flint and steel do clash, the issue is fire, and how great a matter will a little fire kindle: and when the fire begins to kindle, who knows where it may end; it may begin in a poor Cottage, but ends in the ruin of Princes Palaces.

Break off the beginnings of strife; [Page 133] for anger to the mind, is as a coal on the flesh or garment, cast it off speedi­ly, it doth little harm, let it lie, it frets deeply.

The beginning of strife, is, as when one letteth out water, like a breach in the sea, therefore the Wiseman well adviseth, Pro. 17. 14 Parva ver­ba multo­ties homi­cidium per­pet averant Chris. in Mat. 5. su­per illud qui dixirit fratri suo fatue quos­dam unius verbi con­tumelia, non aequo animo latae in exilium projecit: & qui lovem injuriam silentio ferre nolu­erint, gra­vissimis malis obru­ti sunt. Senec. de ira. lib. 2. cap. 14. prope si. nem. Pro. 23. 29. leave off contention before it be medled with. How many are there who have suf­fered a sword in their bowels, because they would not suffer a lye in their throats; and a rash word hath been sometime the occasion of a world of blood-shed.

It is a proverb, the hasty man seldom wants wo; for it is with a man given to wrath: as it is with a man given to wine: who hath wo? who hath sorrow? who hath wounds without cause? Prov. 23. 29. for a mans hasty spirit hunts him into snares: whereas of suffering comes ease: ease and quietness is the effect of quiet [Page 136] suffering; Learn of me (saith Mat. 11. 29. Christ) for I am meek and lowly, and ye shall find rest for your souls; for if a man observe it, when he can bear in­juries, and pass by indignities, and suffer reproaches quietly he shall find such a tranquillity in his spirit, such peace and content in his heart, as if he had gained some victory. But a man may wrong himself in being too gentle and patient; for put up one in­jury, and you shall have enough: 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 [Page 137] they 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 [Page 136] not 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. lurks 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. but 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. own familiar friend whom he trusted: and what! Thou my sonne (sayes Caesar) take heed of such that with Joab will salute you kindly, when 2 Kin. 3. 27 [Page 137] they 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 [...] who 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. 25 in their heart: a false friend is like Solomons harlot, whose lips drop as an Prov. 5. 3. honey-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. lashes of a real friend, than the kisses [Page 140] of 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. 21 to 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 17 of 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: [Page 141] fear 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, [Page 140] troubled 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 [Page 141] hatred 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, [Page 144] God 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.

Zeal 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. the danger that attends the disobey­ing of either; for it is a fearful thing to fall into the hands of the living Heb. 10. 31 God. Men can destroy the body, and after that have no more that they can do. God can cast both Mar. 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 [Page 144] men 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 [Page 145] into 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. with 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) [Page 146] that 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. unto 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. God, who is the helper of the father­lesse. When they curse, God will blesse, for he shall stand at the right Psal. 109. 28. 31. hand of the poor, to save his soul from unrighteous Judges; yea, he will break the power of the ungodly [Page 147] and malicious: bring the counsel of Psa. 10. 15. the Heathen to nought, and make the devices of the people of none effect. Thus God undertakes for Psa. 33. 10. the 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 [Page 148] putting 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. is 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.

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 [Page 149] Martyrdom, 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 [Page 150] frowning 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, [Page 151] that it is for Fools and Cowards, and a note of a poor and meek mind, that it is childish and effeminate, and no masculine or manlike vertue: And if this were so, then were Meekness rather a disparagement than an orna­ment, But that it is not so, but a vertue well becoming the most wise and valiant is apparent.

First, It is an ornament to the wise, for if Meeknesse, quietness and peaceableness had not well become the wise, the wisest mans name should not have been Salomon (that is pacificus, peaceable;) and the wisdom that is from above is pure and peaceable, gentle, easie to be entreated, and full of mercy saith Saint James. and the same Apostle, James 3. 13. Jam. 3. 17. sets it down as a special note to know a wise man by. Who is a wise man Jam. 3. 13. and endued with knowledg among you▪ let him shew out of a good conversation his works with meekness of wisdom. And [Page 152] however the world may account men wise that know how to fish in troubled waters, and by keeping up a schism in the Church, or maintaining a fa­ction in the State, do make a party; & weaken a common Force by divi­ding it; or that in private affaires knowes how to over-reach or over-bear their neighbour, yea may call this wisdom, but not from above, it is earthly, saith Saint James, and which is worse, carnal, sensual and de­vilish. So that it is plain, the peace­able, meek and patient man, is the Jam. 3. 15. wise man, when all is said; for the less patient or meek a man is, the less wise he is; anger rests in the bo­som of fools, saith the Preacher, and in the 24 of his Proverbs at the 29th verse he teacheth, that he that is slow Eccle. 7. 9. to anger is of great understanding; but he that is hasty of spirit exalteth folly. Meeknesse then is a vertue well-be­coming Pro. 14. 29. a wise man.

Secondly, It is an ornament to the valiant, for rashness and fury, and revenge, do rather become a fiend of Hell, than a man who is a creature fitted for society. The Heathens could say it was the mark of a poor spirit to be touch'd with injuries: Magni au­tem animi est propri­um, pla­cidum esse tranquil­lumque at­que injure­as atque offensiones semper de­spicere. Sen. de Ch. lib. 1. cap. 5. Magni a­nimi est injurias despicere. Sen. de irae lib. 2. 32. Pro. 16. 32 but a generous and noble mind did trample and contemn them. And therefore let no man say that Meek­nesse is a want of courage, indeed the Philosopher saith, that anger is the spur of valor, the whetstone of courage. But the greatest Philosopher that ever was, & best seen in morals in the 16. of his Proverbs thus sets down. He that is slow to anger, is better than the mighty: and he that ruleth his spirit than he that taketh a City.

No man, I dare say: will say that David was a coward: he was a sword-man with a witness; a braver Cham­pion, a stouter man of his hands, and of a more valiant courage did never [Page 154] tread on Gods earth: for he fought when all Israel fear'd; yet David was a Meek and tender-hearted man. My heart is like wax (saith he) it is Psa. 22. 14 melted in the midst of my bowels, yea when that foul-mouth'd Shemei revi­led and cursed David to his face: yet 2 Sam. 16 7. Ibid. 11. 12. he forbad to touch him: let him a­lone; and let him curse; It may be that the Lord will look upon mine affli­ction: and that the Lord will requite good for his cursing this day. And when Saul who sought after his life, and would be appeas'd by none of his good services, when nothing would satisfie the Tyrant but the blood of that innocent; and when God had delivered him into Davids hand; and his friends and followers perswaded to kill him, yet David would not consent any violence should be of­fer'd 1 Sam. 24. 6. him. Yea he was so loath at any time to take offence, and so un­willing to give any, that his [Page 155] heart smote him because he had cut 1 Sam. 24. 5. off Sauls skirt, surely then! it doth not bewray a want of courage to forbear revenge: Potuisse nocere & nolle mag­na est gloria. It is the greatest honor that can be to a man, to let pass oc­casions of revenge, and every good man will account it his glory to pass by offences, and not like many in our Pro. 19. 11 daies, who will not suffer the least injurie to pass unrevenged, and for meer trifles, grow out of measure so Quorum praecordia nullis in­terdum aut levi­bus videas flagrantia causis offended, that the tedious trouble and charge of many years suit can hardly reconcile them.

And others will redeem the least disgrace with a stream of blood, and cannot rest, but like men out of their wits take on, until they see their enemy weltering in his gore. Corpore trunco invidiosa dabit minimus solatia sanguis. Yea moreover to some, all company is loathsome, all places irksome, and their own life [Page 156] becomes 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 [Page 157] his 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. 35 one another. And therefore Christ calleth his followers sheep, which is a Joh. 10. gentle, quiet and harmless Creature, [Page 158] and Doves which is an innocent, Mat. 10. 16 Meek and gaule-less Creature. And Mat. 18. 3. little Children simple without all drifts or aimes. And Saint Paul to Mat. 19. 13, 14. the Romans affirmes that he that hath not the spirit of Christ is none of his, Joh. 21. 5. now no disgrace doth touch a man so nere as to say he is none of Christs, Rom. 8. 9. no 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. of 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 [Page 159] from 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 [Page 160] Chapter 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 Coactus 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. [Page 161] 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 [Page 162] liceret 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. ² [Page 163] 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. that 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 [Page 164] and repent of it: and if they will not be reformed, lawful remedies when they can be had, may be used; and in the mean time they are to be pityed and prai'd for, till they can be brought to a sober reckoning; and this is the Meek mans way, and by this he is known to be what indeed he is, an honest man, and a good Chri­stian.

But can any man think, or will a­ny man say the sour faces, the disfi­gured countenances, the rude behavi­our, uncivil carraige, and railing speeches, cholerick fumes, resisting 2 Tim. 3. 8 the truth, men of corrupt minds, no judgment, little honesty, whose fol­ly is manifest to all men, are these the markes whereby Christs sheep are known? or must such fellows as these carry away the note of perfection, whilst all sober men, and all others besides themselves, must lie under the rubbish of a sinful condition?

These kindle the coales of conten­tion, throw about their fire-brands, fly in the faces of all that contradict them, clamour against Magistracy and Ministry with open mouth, as Jannes 2 Tim. 3. 8 & Jambres resisted Moses, so do they; they despise dominion, speak evil of dignities, raging waves of the sea, foming out their own shame, mur­murers, Jude 8. Jud 8. 13, 16. complainers, crying down Ministers, Sabbaths, Sacraments, Churches, all Order and Government (as the Edomites did Hierusalem) raze it, raze it even to the foundati­on thereof. And of these men there Ps. 137. 7. are different sects, but although they have their heads turned diverse waies, and be divided in their judgments and opinions, yet like Samsons foxes, they are tied together by the tailes, Judg. 15. 4. and in their ends and aimes they all agree.

Is this the effect and fruit of that Third Testament, that law of love, that [Page 166] eternal Gospel (as they are pleas'd to call it) the product of the holy Ghost in these last daies? as these Pha­naticks dream, but I leave these vain men.

It is a sad thing to consider what stirs and broils there have been in the Christian world for very trifles: unto what height and heat the contention has grown amongst persons of note and eminency for learning and piety about things of little moment, which would never have been, had there been Meeknesse: for where Meeknesse is, there will be a quietnesse of heart, a calmness of spirit, a teachablenesse, a tractablenesse, an easinesse to be per­swaded, there will be patience, humi­lity, and a fear and tendernesse of of­fending.

For want of Meeknesse what la­mentable rents have been in the Church of Christ in former times: not only about things indifferent, (the [Page 167] Easterne Church following one cu­stom Read Eus. and So [...]. their Ec­clesiasti­cal histo­ries. & the Westerne another, oppo­sing each other with greatbitterness).

But also about things meerly mi­staken, the contention has grown so hot between the Greek and Latin Churches, that the Christian world was like to be torn in peeces for a mistake of words: the Greeks judging the Latins Sabellians: and the La­tins the Greeks Arrians: had not this difference been seasonably com­pos'd by Athanasius.

In latter times what contentions have arisen in the Churches of Ger­many, Sweden, Denmark, France, Helvetia, about the ubiquitarie pre­sence, predestination, losing and not losing of grace, &c. Which were much encreased by writing and disputing, that might have happily been ended by a friendly Mediation, if in a meek way the meaning of both parties had been throughly sifted.

And in these latter daies what fearful rents have been, and are still a­mongst us, he has no mind that con­siders not: no heart that condoles not: Quis talia fando temperet a lacrymis? who can keep the Rivers of tears within the banks of their eyes? whose heart doth not bleed, whose spirit is not broken, (and who in the anguish of his soul, could not wish each pore of his body, an eye; that every eye might weep, for brinish bloody tears) when he seriously thinks of the miserable distractions that are amongst us? the land is di­vided, Lord heal the sores of it, for Psa. 60. 2. it shaketh. Oh could we but right­ly lay to heart the mischiefs of our divisions, how odious to God; how pernitious to Religion. Alas that the Church of Christ should be so rent about certain accidentals, imma­terials, unnecessaries: when there is agreement in fundamentals and such [Page 169] points as are essential to salvation; a­way with those contentions that occa­sion shame and loss to both sides. And let us endeavour to quench those flames which have already burnt down so many and so worthy parts of the house of God.

When Meeknesse hath been laid aside, and cruelty put on, what la­mentable combustions have been in the Christian World? what fury did Sathan send up, to animate Nation? a­gainst Nation: and in the same Na­tion one man against another; the mischiefs of an intestine Warre (oc­casion'd for want of Meeknesse) the Ruines of Germany evidently speak, and I would I might have sought an instance at so great a distance, and not found one nearer home, even in the bowels of this Kingdom, What divisions have there been? What seditions have been mov'd? What fractions have been rais'd? [Page 170] The glistering sword, whose face flashes forth lighting of terror, hath passed through the land, wasting and destroying: the sad Calamities of a Civil Warre are better known than that I should spend time to repeat them.

Alas! what hath any Kingdome gain'd at any time by this way, be­sides spilling the blood, and spoiling the goods of the unhappy people. And it terrifieth me to Remember how many flourishing Empires and Kingdomes, have been by means of such Contentions, either torn in peeces with intestine division, or subdued to forrain Princes, under pretence of assistance and aid! And our own Chronicles make mention how sore this Kingdom hath been shaken with these dangerous evils. ³ [Page 171] 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.

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. People.

For let me tell the World, te­dious suites and bloody Warres are [Page 172] a 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. mistaken, 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. 2 Magistrate 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 [Page 173] Hoasts 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. But 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. possible 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, [Page 174] and then let God arise and let his e­nemies Psa. 68. 1. be 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 [Page 175] Magistrate, who should order his actions according to Reason, not after his Passion. Clemencie (saith Symsius) is [...], 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 [Page 176] not 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. was; and it is written of the Kings of Israel, that they were merciful 1 Kin. 20. 3 Kings. 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 [Page 177] one, and his tender mercies are over all his works. The Bees (it is said) Psa. 14. 9 amongst 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 [Page 178] left 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. 3 of 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 [Page 179] whom 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 [Page 180] rash 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 [Page 181] vindicate 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 [Page 182] the 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: [Page 183] for 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 [Page 184] off 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 [Page 185] vile. 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. that 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. 1 Saint Pauls advice is, let all things be 1 Cor. 16 14. done in love: and his practice was the same: for them with whom he had to deal, the people under his charge, how gently did he handle them! how kindly did he entreat 2 Cor. 10. 2 2 Cor. 2. 8 2 Cor. 6. 1. them: request them: praying them: [Page 186] exhorting them with all earnestness, 2 Cor. 10. 1 beseeching them; and so often as he speaks unto them, it is in all tender­dernesse as a father to his children; 2 Cor. 6. 13 in all things so behaving himself, that his care towards them in the 2 Cor. 7. 12 sight of God might appear.

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

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

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

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

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

God the holy Ghost he is the Com­forter, the God of all consolation that breaths inward comfort into the soul, whose working is very secret and insensible, but with great effi­cacy, powerful, sweet and unspeak­able. The God of love and unity he is, and delights to be where men live in peace and amity, appeared to Christ in the shape of a Dove, and Mat. 3. worketh in all that are Christs the properties of a Dove: meekness, gen­tleness, simplicity and innocency; and if there were no more, this is sufficient; the united examples of the [Page 192] three persons, Father, Son, and holy Ghost, to work us to this graci­ous practice of meekness in our cal­lings, and Saint Paul sheweth that the servant of the Lord must be no striker, but gentle towards all men, apt to teach, suffering the evill men patiently, Instructing them with meekness that are contrary minded, if God at any time will give them repen­tance that they may know the truth. It 2 Tim. 2. 25. is 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. he 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 [Page 193] to 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. 23 will 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, [Page 194] injur'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 [Page 195] thing 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.

Where 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. 39 Chrysostome 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 [Page 197] which 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. their 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 [Page 198] they 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.

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, [Page 199] some 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. of 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 [Page 200] our 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 [Page 201] waiwardness 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. of 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. hearts, they are estranged in their [Page 202] affections, 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 [Page 203] all 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. Apostle, 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. salvation 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. pretious in all.

This faith is one, as having one [Page 204] divine 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. it.

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. 13 who multiplie their faiths, as Ju­dah her Gods.

And whilst every one strives to make good his opinion to the preju­dice [Page 205] of 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. 22 reproaches 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 [Page 206] evil 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. he 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 [Page 207] had 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. 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. every 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. doat on error, and will be miserable in despight of pity. VVe read in Saint Austin, in the first of his me­ditations, [Page 208] what he speaketh of the Quam ve­hementi & acri dolo­re indigna­bar mani­chaeis, & miserebar eos rursús, quod essa sacramenta & illa me­dicamenta rejicerent & insani essent adver­sus Antido­tumqua sa­ni esse po­tuissent. Manichies raging against the Sacra­ments, in this case the Meekness of one side must cure the madness of the other.

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

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

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

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

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

Better instruction from good men, and further revelation from a gracious God, may bring them into the right way, who for the present are in the wrong. Besides, truths (we know) as they are not all of one size, so are they not all revealed at one time, la­ter times have manifested some truths which formerly were infolded in ge­neralities; which being throughly scanned, a more full, distinct, and ex­presse knowledge is attain'd: and un­to such to whom they are still veiled, [Page 212] if 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. 12 though the superstructure differ.

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

The next, we must labour for an unity of order, that of faith respect­eth Doctrine, this of Order, Disci­pline; [Page 213] the Doctrine of Faith is up­held and maintain'd by Order of Discipline, and what Order can there be, where there is not unity? but where all decently and in a seemely order are united under one Discipline, there will be quiet; the Apostle doth often tell us, the Church is but one Body, consisting of many mem­bers, so distinguished for their uses and offices, yet so compacted for their places and order, that there might be no schism in the body; for where schism and faction is, there will be animosities, which many times rises to a greater height, to biting and de­vouring Gal. 5. 15 Monstrum borrendum informe, &c. Virg. Aeneid 3. Chaos ru­dis indige­staque mo­les. Ovid. Met. 1. Pythago­ras 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. one enother. The Church without order, is as a monstrous body without shape, or as the first Chaos, without forme, a rueful spectacle, a burden to it self, and a prey to others. Now Unity ever attends Order, and these are followed with meekness and tranquillity, but where disorder is, [Page 214] there is division, there's confusion, [...]. Lyranus, Hieron. Tremel. Tertul. Oecumen Estius. Bib Reg. [...]. Constit. Apost. lib. 8. cap. 31. there's dissention, there is tumult, great disturbance, and things turn'd up-side down; for so that word of Saint Paul is by several Authors thus variously renderd: by which we are given to understand the beauty of order and unity, which God in a spe­cial manner is pleas'd to own, as very much conducing to the peace and quietnesse of the Church, without which there is nothing but jarres, and broiles, and rents, heart-burnings, and spleene against one another, to the decay and overthrow of meek­nesse, which by order and unity is brought in, upheld, and maintain'd. But there are not a few that say (for what ends I will not, I cannot say) [Page 215] that 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. [...]. 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.

In 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 [Page 217] that 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. 16 which Saint Peter dislikes.

These two in the judgment of these two great Apostles should regulate [Page 218] our 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 [Page 219] to 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 [Page 220] at 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, Rom. 14. 5 [Page 221] or 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 [Page 222] do) 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. good be evil spoken of.

Believers should behave them­selves so warily towards them which Col. 4 5. are 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.

So 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 [Page 224] of 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, At 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. [Page 225] 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 [Page 226] men 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.

What 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. 14 cap. 16. at the 14th. verse; and in 14th. Chapter of the same Epistle, 1 Cor. 14. 40. at 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. verse: and in the 7th. Chapter of 1 Cor. 7. the same Epistle, at the 10th. verse; and in the eleventh Chapter of the 1 Cor. 11. same 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 [Page 228] which 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 [Page 229] of 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 [Page 230] of 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. First 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 [Page 231] the 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 [Page 232] ages) 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. the 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 [Page 233] they 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 [Page 234] discodere 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 [Page 235] traditiones 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. monies 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.

By 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 [Page 236] their 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. [...] Chrys. Hom. 1. in [...] ad Cor. Cant 6. 4. 10. of 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. speak? not a people, but a rabble; a Babel, not Jerusalem; not a place of peace and order, but confu­sion.

The 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. and 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 [Page 238] puts 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 [...], Gal. 6. 1 [...] 1 Cor. 1. 10. Sancta ec­clesia sic consistit in unitate fi­delium, si­cut corpus nostrum u­nitum est compage membro­rum. Greg. Moral. lib. 19, cap. 14. limbe 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? [Page 239] how 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. were 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 [Page 240] that 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. 1 and whereas there is among you en­vyings, and strife, and divisions, are ye not carnal, and walk as men? 1 Cor. 3. 3 and only by pride cometh contention, saith Solomon. 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 [Page 241] all 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. have 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. some 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 [Page 242] spirits, 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. evil; 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. perverse disputings of men of corrupt minds, and destitute of the truth? From whence all this [Page 243] unquiet? 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. caring 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. How 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 [Page 244] place 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. Abel 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 [Page 245] men 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 [Page 246] his 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. be 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 [Page 247] of 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 [Page 248] grace 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.

Sixthly, 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. 6 to 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 [Page 250] every 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 [Page 251] are 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 [Page 252] stiffe 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.