THE ROYAL ROBE: OR, A TREATISE OF Meekness. Upon COL. 3. 12. Wholly tending to peaceableness. By James Barker, Minister of Redbourn in Hartfordshire.  BEATI PACIFICI. Matth. 5. 9 The Meek shall inherit the earth, and shall delight themselves in the abundance of peace. Psal. 37. 11. Tranquillus Deus, tranquillat omnia. S. Bern. super Cant. Serm. 23. p. 631. Col. 1. 
LONDON, Printed by E. M. for Robert Gibbs, at the golden-Ball in Chancery-lane. 1660   

To the Honourable Sir HARBOTLE GRIMSTON BARONET, SPEAKER of the House of COMMONS.  
SIR,  
WEre mine abilities as large as my Will, or could I perform what might challenge the Applause of all good men; All this from me is a debt to your Merit. What obligations of duty and thankfulness you have laid upon me, I every where find: what Acknowledgemenrs I shall make, I am still to seek: but in the want of better, I humbly offer this Treatise of Meekness: unworthy (I confess) your judgement or acceptance: yet doubt not you will give it entertainment for the subjects sake: for in my hearing (from his mouth by whom the Commons of England speak unto the King) Meekness hath received the commendation of an excellent subject, Meekness is another thing than it is commonly taken to be, well known to you, which makes you so eminent in the practice of it.  
And your discreet zeal doth speak your courage, no less, than your Christian 〈…〉 your Wisdom (special qualifications in a Magistrate): which seconded with your great experience, and Piety; who more likely (considering the place you sustain) to do God, the King, the Church, and his Country better service.  
Sir, I send forth this Book to you, with the same blessing that Israel sent forth his sons unto Joseph (God Almighty give thee mercy in the sight of the man) the Author and the Work do need the Patronage of a person of note and eminency, both for Goodness & Power; such an one as your self is: from whom they may receive countenance & protection. In this what I have performed, I humbly submit to your Grave Censure, being confident you will not deny it a favourable perusal; in it I complain not of Wrongs, for complaints are not pleasing where they are necessary, my project only is to commend Meekness.  
This Treatise of Meekness I have entitled (THE ROYAL ROBE) not only because the Apostle proposes it as a Garment to be put on; and Synesius tells she; Clemency or Meekness is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a virtue meet for a Prince: but also because his sacred Majesty our Sovereign Lord the King (amongst other Princely and Heroic virtues that beautify his Royal person) hath fulfilled the Apostles rule, in Putting on Meekness, which as a ROYAL ROBE he wears, and appears conspicuous, illustrious and exemplary in it in the eyes of all his people Clemency or Meekness hath in it a majesty aswel as sweetness: a Clement Prince is an object for love and wonder to stand amazed at; unto whom all men (tanquam ad clarum ac beneficum sidus certatim advolant.) The Orator praising Caesar above all commends him for his Clemency, that his fortune had nothing greater than that he had power, his nature nothing better than that he had will to save many; and what greater honour can there be, than to be, what Titus Vespasian is said to be (Deliciae humani Generis) the Darling of the World. And now if the World be composed to follow their Rulers (Regis ad exemplum totus componitur orbis) and the disposition of our Nation do incline them to Imitation (apt to follow the fashion) there is great hopes that Meekness will come into fashion (being thus commended, by the Apostles Rule; the King's Example; the practice of such Worthies as your self; with the wholesome lessons of pious Pastors) and that such (who were as ravening Wolves scattering the flock, and devouring one another: frighting the Shepherds (the Magistrates aswel as Ministers) from their Charge, wrought upon, and won by these means,) will be converted, and become new men: will follow after Meekness, and approve themselves the Lambs of Christ's flock, harmless, gentle, meek, quiet and peaceable, then shall we live to see good days; Jerusalem in prosperity all our life long, and peace upon Israel.  
And the God of heaven who hath made you honourable, and placed you in the eye of the Land, a Patron of learning, a sin. cere friend of Religion, an encourager of virtue, increase in you his graces, direct you in your courses, prosper you in your honourable undertake, fill you full of days and blessings, and at last bring you to his everlasting Kingdom, which is, and shall be the prayer of  
Your Honours in all faithful and humble observance James Barker. August 7. 1660.   

To the truly Religious and right virtuous, The Lady GRIMSTON, Wife to the Honourable Sir HARBOTLE GRIMSTON Baronet The Master of the ROLLS.  
MADAM,  
MY written Papers (a few months agone commended to your reading by your Renowned Husband) you pleased to take the pains, and to have the patience to read through: and according to your excellent understanding, and sound judgement, to give your sense, and with much ingenuity to pass your approbation of them: the same are now again (after some delay in the Press) presented to your Ladyship in Print; In a fairer Character to return most humble thanks for that noble favour.  
It is an addition to the worth of my poor labours, that they find the Patronage ana Countenance of such Honourable and Judicious persons, and of so known and eminent Goodness.  
And truly Madam, I cannot but let you know, what satisfaction it is to me, that my Meditations were directed to a subject so suitable to the quiet temper of your Religious mind: so agreeable to the constant practice of your virtuous life, meek and peaceable.  
It is your Meekness, Madam, that gives a lustre to all your other virtues and Graces, which beautify your person, and Christian conversation, and render you an Ornament to your Sex: no plaiting of the Hair, wearing of Gold, putting on of Apparel, do set forth a Lady, in that high estimation with God and good men, as her exemplary virtues do; those outward Adorn you do not use them; for you do not need them; God having abundantly stored you, out of his own Treasury of nature and Grace.  
Good Madam, I know it is unpleasing to you, to read your own Commendation (though never so well deserved) yet I beseech you give me leave to acknowledge to the Glory of God, what I have observed to the joy of my heart: and when you shall be taken into heaven; and I shall be turned into dust, let this be written for a memorial to the world; of your Merit, and my duty.  
In Treating of Meekness, I am not ignorant that (Lupum auribus teneo) Anger the one extreme is a hot, heady, fierce and fiery passion (like a wild beast) Meekness is the Mean that tames it. And so! here, through Meekness I have (with some industry) beaten a plain path for the sober moderate Christian to walk in.  
And now were it not to trespass too fare upon a noble patience, I could give in a Breviat of my Book: but I presume of a candid interpretation from your Ladyship, (if in a very few words) I humbly offer an Assay of what I have treated on.  
May it please your Ladyship then! I have endeavoured! to settle the weak and wavering mind: to quiet the wilful and unruly spirit: to set the heart in a right frame and temper both towards God, and also towards man: to suppress impatience, murmuring, fretting and repining: to show how sufferings are to be entertained, and afflictions of what kind soever undergone, with a patiented and quiet mind.  
I have set forth Meekness as a most rare virtue: and such that brings beauty, safety, dignity to them that have it: and not only fills the soul and conscience with tranquillity and serenity: but doth fashion the countenance, carriage, language and outward comportment to amiableness and sweetness.  
It doth pass by indignities, puts up injuries, bears Reproaches, and forbears Revenge, qualifies the heat of passions, rectifies the disorder of Affections, appeases Distractions, heals Distempers, reconciles differences both in judgement and practice. Here is propounded also a means for the stopping of private quar-rels: a way opened to public peace: directions given for the ordering of our Civil and Christian conversation: and certain Instructions about order and Decency in the public duties of Religion; setting down the nature and use of things indifferent, and how Christian liberty is to be regulated to peaceableness.  
And this I shall ever reckon amongst the chiefest blessings of my holy Calling, to be in any measure Instrumental in promoting the public peace: and by the Grace of God (so long as I live) next to the Truth of Christ, the peace of the Church, shall be the Centre both of my studies and practice.  
And seeing by the Providence of God, and by the great Wisdom, and unwearied pains of our Rulers, we have attained to that happiness, which of late years we could rather wish, than hope for: and seeing above hope, and beyond expectation, God hath appeared for our salvation and settlement both in Church and Commonwealth; it were to be lamented that any should be found so great an enemy to their own felicity, as to call for new troubles, when the wounds of the old (though healed with a tender and skilful hand) are yet blue: or so far in love with their own misery, as to put away from them this precious mercy, and not rather with heart and both hands to entertain it, to be contented and thankful.  
Most honoured Lady, God hath given you your hearts desire, to live in peace under a rightful Government. And the Affections of your most worthy husband and yourself so happily meeting in the love of Truth and Peace: in the dislike of Error and Schism: your continual practice of Piety, and in the worship and service of God your cheerful conformity (to the Order of the Church of England by Law established) doth let the world know the most truly Religious, and most judicious, are most conformable. Long may you both live, (to move like stars, in your own Sphere) a light and direction in every good way, to all that are below you. He add no more; after I have begged of your Ladyship to accept of this my most humble service; and of my most hearty wishes, for a happy New-year.  
And I pray God, every Revolution of the year, may bring with it a Renovation of your health, honour, and outward prosperity, with an increase of all spiritual Graces, and heavenly blessings, until you come to the exchange of time for Eternity, for the which I shall not cease to be importunate at the Throne of Grace whilst  
I am BARKER. Jan. 3. 1660.   

ERRATA.  
PAge 1. line 4. for, earthly, read earthy. p. 2. in marg. for, ille secundum, r. iste secundum, p 3 l. 6 for, cut, r. put, p. 4. in marg. before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 10. in marg. for vacuatates, r. vacuitates, p. 11. in marg for unde, r. vide, p. 14. l. 1. for Author, r. Authors, p. 21. for high, r. his, l. 15. blot out how, p. 24. in marg. for in unda, r. jucundi, for desernit, r. deseruit, p. 28. l. 1. for nor, r. our, p. 31. in marg. for abriviet, r. abripiet, p. 32. l. ult. for sight, r. light. page 38. line 5. before own, read his, p. 142. l. 11. for excise, r. exercise, p. 45. l. 16. for cause r. case, l. 23. for their r. there, p. 50. l. 17. for, hec r. he, p▪ 53. in marg for sine mors. ●. sine morte, p. 54 l. 9 for them, p. thee, p. 65. l. 1 for our, r. one, l. 4. for, came r. comes, p. 66. in marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 66. l. 10. for, would, r will, p 67. l. 8. for, consier, r. consider, p. 68 l. 10. for affects, r. afflicts, p. 72. in marg. b●fore unchangeable, r. the, l. 13 for staying, r. slaying, p. 85. l. 1 fo●, proneness, r. proneness, p. 96 l. 19 for brutist, r. brutis●, p. 110. l. 2. for, given rashness r. given with rashness, p. 112. l. 17. for, game, r. gain, p. 111. in marg. for, priora, r. p●●ora, p. 114. l. 11. for, the bl●ssed, r. those blessed, 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 116 marg. for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 123. l. 6 for, monumen●um, r. munimentum, p. 128. l. 5. blot out the, p. 144 l. 24. for, God, r. good. p. 147. l. 21. for, platting, r. plaiting, p▪ 151. l. 2. for, meek, r. weak p 152 l. 9 for, yea, r. ●ou, p. 162 l. 1. place the comma after also. p. 173. l. 13. for, cause, r. case, p. ●●5. l. 4. for, Symsius, r. Syn●sius, p. 185. l. ult. for request, r. requ●sting, p. 191. l. 4 fo●, build, 1. bind. In some Copies p. 190. l. 20. for, meek, r. meekness will make him, p. 199. in mar. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 223. l. 23. for, Rights, r. Rites, p. 224. in marg for, ●llo, r. ulla, p. ●32. in marg. for, dominus, r. domino, p. 235. l. 4 for, live, r. lived, p. 238▪ ●n. marg. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p 145. in marg. for Radico, r. Radic, p▪ 136. for, Aug. r. Au●. p. 133. for, perpe●averunt, r. pe●petraverunt, p. 114. for Trang r. T●anq. for, Caesarum, r. Caesa●em, so Quaesitissimus, r. Quaesi●ssimis, for, yaenis, r. poenis, labis, r. labes, p. 116. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. 117. fo●, q●is, r. quid, p. 98 l. 13. for, that, r. the, p. 239. l. 10. for, affim●s, r. affirms, p. 249. l. 2▪ for, lenity, r. levit●, l. 15. deal as,   

THE ROYAL ROBE: OR, A TREATISE OF MEEKNESS.  COL. 3. 12. Put on— Meekness. 
THere is mention in Scripture of a first, and second. 
1 Cor. 15. 47. Nam ut ille fuit humani generis princeps, secundum carnalem  Adam; the first is of the earth earthly: the second is the Lord from heaven. These two are the two principles of mankind distinguished into a twofold estate of Nature and 
propagationem; sic iste princeps secundum spiritualem regenerationem; ille princeps secundum esse naturae, ille secundum esse gratiae, etc. Est. in 1 Cor. 15. 45. Pet. Mar. In 1 Cor. 15. 21. Sunt tanquam duo principia, vel duae radices generis human●. Calv. apud Marl. in 1 Cor 15. 45. Rom. 5. 19 Videtur autem hoc loco duos homines Apostolus ab oculos ponere; spiritualem & animalem, quorum unus ab Adamo, alter vero a Christo derivatur; etenim qu●sque nostrum ut naturalit●r vivit, ex radice Adam propagatu; qua vero spiritualiter, Christo insitus est. Calvin. apud Marl. in 1 Cor. 15. 45.  Grace. The first Adam is the author or principle of our natural life, he being the Root of all mankind.  
The Second is the Author of our Spiritual life, he being the root of the Elect, the head and Saviour of his body 
Eph. 5. 23.  the Church. Now as all men derive their nature from the first ●dam; so also the Corruption▪ that 
Rom. 5. 12  it hath contracted, being all covered 
1 Cor. 15. 22.  over with it, conceived in sin, and borne in iniquity, filled 
Psa. 51. 5.  with depraved affections and evil 
Ephes. 2. 1, 2, 3.  concupiscence, breaking fort● into sinful thoughts, words and actions; 
James 1. 14, 15  altogether defiled and unclean, and this Corruption derived from the first Adam, wherewith man's nature is tainted, is called the Old man which must 
Col. 3. 9  be cut off with his deeds. The new Man grows out of the second Adam, the effect of his Merit, Grace and spirit; complete in all the parts of righteousness, and true holiness, filled with 
Rom. 15. 13. Col. 3. 10.  all heavenly Gifts in believing; this new man must be put on.  
Here the Apostle instructs us in the two fundamentals of Christianity, Mortification and Renovation; and that his Exhortation may take the better, and make the deeper impression, he uses the Metaphor of putting on and off, that it may be known whose we are, and to whom we belong, whose livery we wear, and whose Colours we bear; if we be Christ's, and belong to the second Adam we must put on the Garb of Christianity, put on as the Elect of God, holy and beloved, Bowels of Mercies, kindness, humbleness of mind, meekness, Long-suffering.  
Now of the Graces, virtues, fruits of the Spirit here mentioned, I have singled out one, a choice one, and it is Meekness, of which I am now purposed to speak, and to speak of it as it is here propounded as a Garment to be put on. And indeed Meekness is a Garment 
Rom. 13. 14. Gal. 3. 17. Eph. 4 24. Eph. 6. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. 2. Ethic. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. idem ibid.  meet for a Christians wear; the Apostle hath suited it for us, and here commends it to us, to be put on; Put on meekness. It is a Metaphor wherewith the Apostle seems to be much delighted, by which he would give us to understand, that virtues and vices are habits; and Habits to the mind are as Apparel to the body, to be put on and off. And as a forbid ragged and filthy Garment doth vilify, disgrace and dishonour the body, so do vioes the soul; and as a clean and comely Garment doth honour and beautify the body, so do virtues beautify and adorn the soul. And as it is unsightly and unseemly to appear in public on an high and solemn day in a torn and filthy Garment; so in the light of the Gospel and in the day of Salvation it is dishonest and uncomely to be clothed with sin and vice. St. Paul 
Rom. 13. 12  condemns it as a practice unreasonable and absurd, that we who are dead to sin, should live any longer therein. The father could tell his son 
Rom. 6. 2  now come to perfect years, jamque haec aetas aliam vitam, alios mores postulat; 
Teren. in Andr.  before the light of the Gospel, the times of that ignorance God winked 
Acts 17. 30.  at: now the time of the Gospel requires another course of life; let it suffice to have misspent the time past; for the time to come, bring forth fruits worthy of amendment of life, 
1 Pet. 4, 3. Mat. 3. 8. Luke 3. 8. Joh. 5. 14.  saith John the Baptist. Sin no more (saith Christ). Iniquity is a disparagement to Christianity; and therefore let every one that calleth upon the name of the Lord depart from Iniquity; 
2 Tim. 2. 19  let not him that is filthy be filthy still, but let him cleanse himself 
Rev. 22. 11  from all filthiness of the flesh and spirit, perfecting holiness in the 
2 Cor. 7. 1  fear of God.  
We must strip ourselves of the Rags of Old Adam, (our sins and vices) by true and unfeigned repentance, and put on the New Man, which according unto God is Created in righteousness and true holiness; justification and Sanctification, which are put on by faith and love, wherewith 
Col. 3. 10.  the Spouse of Christ is all glorious within, is the ground work: her 
Psal. 45. 13, 14.  clothing of Wrought Gold with raiment of needlework, wrought about with divers colours, are those several virtues and graces wherewith a Christians conversation is adorned, wherewith the spouse of Christ is decked, set forth in the Canticles in the Rose and 
Cant. 2. 1.  Lily, the Beril and the Saphire, rows of Jewels, chains of Gold, Borders of 
Cant. 1. 10, 11.  Gold, with studs of Silver, that is, Bowels of Mercies, kindness, humbleness of mind, Meekness, long suffering, which the Colossians are, and we in them, here exhorted to put on.  Put on— Meekness. 
Meekness, is the subject I am to speak to.  
The use we are to make of it; It must be put on.  
First of the subject, Meekness.  
Meekness is of excellent use in our Christian Conversation; we can better be without our Apparel then with out it; for we can neither live Contentedly, nor die Comfortably with out Meekness. The holy Scripture highly commends it: Christ Crowns it with eternal blessedness: 
Matth. 5. 5.  and God he will guide the meek in judgement: and the meek he will 
Psal. 25. 9  teach his way: he will save all the Meek of the earth, he will beautifiie 
Psal. 76. 9  the meek with Salvation; and therefore put on Meekness. 
Ps. 149. 4.   
And now, about to speak of Meekness, I cannot begin better than to crave a taste of it in your Attention, in the words of the Apostle, Receive with Meekness the engrafted 
Jam. 1. 21.  word, etc. In speaking of Meekness, I will say somewhat of the nature of it, and somewhat of the kinds of it.  
For the nature of it, it is a moral 
Arist. lib. 4. Ethic. c. 5.  virtue; and virtue, to speak plainly, is the right use of Reason in the government of the affections and passions of the soul; for knowledge or reason being an Act of the soul resulting from the prime faculty the mind or understanding, by discourse, doth work upon the Inferior part of the soul, the will and affections, informs them in the choice, and rectifies them 
Nil sunt virtutes nisiordinatae affectiones. Bern.  in the use of things good and lawful; hence comes passion to be ruled by reason, and Reason to be guided by Religion, and then is a Christian Man in his right temper when the Will and Affections with all external actions are ordered according to the enlightened rule of Rectified Reason.  
Affections we cannot be without, for they are natural, implanted in the 
Affectiones utiles & à natura ad virtutem datae. Just. Lips. in Manuduc. ad Stoic. Philo. lib. 3 dissert. 7. 121. b. Affectus velut ubertas est naturalis, ad quam cum verus cultus accesserit, statim cedentibus vitiis, fruges virtutis oriuntur. Lact. l. 6. cap. 15. ad Just. Lips. in lib. 3. Manud. ad Sto. Philos. dis. 7.  soul by the Maker of it, and the operations of them are not in vain; for of great use they are in Religion; they helps to devotion and to duty; they are the wings of the soul that carry it up to Heaven in Devotion; and they are the Wind of the soul that carries it on in 
Sine iis (i● affectionibus) languebit omnis actio, & vis ac vigor animi resolvetur. Sen. lib. 1. de Ira. Consul Justum Lipsium in lib. 3. Manud. ad Stoicam Philosophiam, dissert. 7. p. 121. ●. Non enim ratio Omnem prorsus evellere perturbationem animi conatur, cum neque fleri id possit neque expediat: sed proponit finem ei quend●m qui imponit o●dinem, ingeneratque virtutes mo●ales quoe non sunt vacuatates motuum seu affectuum animi, sed eorum mediocritates, & concinitates, etc. Plutarch. de virtute Moral. cap. 10.  duty to God; were there not affections, we should neither fear God, nor love Goodness, nor hate evil, nor desire happiness, nor rejoice in the Lord, nor be zealous for his glory; yet the affections when they are in their Elevation, and grow into excess, they degenerate into passions; and passions are fell and fierce; qua data porta ruunt; upon any occasion break forth into distemper to the great disquiet and disturbance of the mind; Now virtue it is that does Moderate, finds out a mean, sets the affections in a right frame and temper; brings into the soul a sweet consent, a heavenly harmony, a blessed tranquillity.  
The affections and passions are of themselves unruly, headstrong and 
Unde Plutarch. Moral. in lib. de virtute morali. cap. 13. Bruta pars devincitur rationi, ac contemperatur, mirabili exornata obedientia, ac tranquillitate etc. Ita vehementes, furi●sos rabidosque motus ralio extinxit, etc. Per tot. cap. 20. lib. Plutarch. de virtute moral.  violent; the Wisdom and Grace which God gives to keep in and under these brutish affections, and sweetly to temper them, is virtue; it bounds the affections, and binds up the passions, which like nocent beasts (if they enjoyed their own liberty) would do much harm and strangely distemper the world as well as man.  
The act of virtue than is to observe 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist lib. 2. Ethic. c. 6.  a golden mean between two extremes; and so we see in temperance, whereof Meekness is a species, it is liberal without lavishness: Frugal without Covetousness: Civil without sullenness: Stayed without slothfulness: affable without wantonness: Modest without affectation: Shamefaced without ignorance: Zealous with out Rashness: devout, and yet not superstitious: precise, but not scrupulous: severe but not injurios: Austeres, but not malicious: strict, but not Contentious; in a word, it bridles Anger, mitigateth grief, moderateth joy, that a man is neither overjoyed at the fruition, nor over-grieved at the want or loss of things most dear and delightful. It showeth, when, and how fare, and for what, we may be angry, or glad, or sorrowful; where we must love, and what we must hate; and seasons all our Actions with that due time which is appointed for every thing under the fun. And as for Meekness, it is chiefly shown in bearing and forbearing.  
For he is Meek that being provoked by injuries, doth patiently bear, and having opportunities of Revenge put into his hands, doth quietly forbear.  
The Meek (saith Beza) are the gentle, mild, and courteous, opposed to such as are wild, fierce and savage.  
He is Meek (saith Hemingius) that bridles his affections, who is not easily provoked, and very ready to forgive 
Mites sunt qui cedunt improbrationibus, et non resistunt in malo, sed vincunt in bono malum. Aug. in Ser. Domini in monte.  an injury.  
He is Meek (saith Melanchthon) that possesses his soul in patience, contents himself, and leaves vengeance unto God.  
He is Meek (saith Calvin) that resisteth not evil, but overcometh evil with good.  
He is Meek (saith Ambro. Cath.) who bridleth his affections that he is not Angry; or being Angry, sinneth not.  
He is Meek (saith Cassiodorus) that suffers all wrongs, and wrongs none.  
He is Meek (saith Hierom) who is so fare from doing hurt, that he thinks none.  
By these descriptions which these  
Author give of the Meek, we easily understand what the nature of Meekness is. It is a rare virtue, the true Character of a Saint, the proper Garb of Election, Sanctification, Adoption.  
By it we resemble God the Father who is the Father of Mercies, and God of all Consolation. 
2 Cor. 1. 3.   
By it we resemble God the Son, whose proper Attribute is to be Meek and lowly. 
Mat. 11. 29   
By it we resemble God the Holy Ghost the Comforter, who to show the meek and Gentle properties of his nature, appeared in the shape of a dove. 
Mat. 3. 16.   
It is a Certain sign of heavenly-mindedness; for as the superior part of the world, and that which is nearest 
Pars superior mundi & ordinatior, ac propinqua sideribus, nec in nubem cogitur, nec in tempestatem impellitur, nec versatur in turbinem: omni tumultu caret, inferiora fulminant. Seneca lib. 3. de Ira. cap. 6.  the stars, hath neither Clouds nor Storms, nor any Meteors engendered in it, nor is it subject to perturbation; omni tumultu caret; all is calm & quiet there: whereas thundering, lightning, storms, and tempests, are engendered in the lower parts. So the good Christian whose Conversation is in heaven, whose thoughts are above the Clouds, and is moved with nothing here below is free from Malice, envy, revenge, hatred, disdain, and is always Calm, quiet, modest, mild, gentle.  
Meekness it is placed between 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. lib. 2. Ethic. cap. 7.  two extremes.  
On the one side is Anger, a hot fierce and fiery passion.  
ON the other side Lenitude, or rather dulness and stupidity, a slow, idle, dull affection.  
The formet of these I may compare to fire; the Prophet hath done it for me: shall thy wrath burn like fire? the latter unto water, which of itself without an higher Principle of Nature, is cold and i'll, very hardly either moved to good, or removed from evil; thus the Meek man is set in the midst of evil: if he incline to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. c 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. lib. 4. Ethic. c. 5.  one hand, he is in danger to be scorched with the burning fire of anger: if to the other hand, to be drowned in the dead: sea of dulness or senseless stupidity; medio tutissimus, no safety but in a mean between the two, and that is Meekness.  
Thus the meek man must pass through fire and water; so the Psalmist speaking of the injuries God's people endured, sets forth how hardly they were put to it, We went (saith he) through fire, and through water: but thou broughtest us out into a wealthy place. The meek man in the 
Psal. 66. 12  midst of mischief hath the promise of God's presence and protection, Isa. 43. 2. When thou passest througb the water, I will be with thee: and 
Isa. 43. 2.  through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee; and this for the Nature of Meekness.  
For the kinds of Meekness; There is a Meekness towards God, and a Meekness towards man.  
For Meekness respecteth both God and man; it sets the soul in a right temper to God, and also to man.  
Meekness towards God, is a willing and ready submission of our judgements and affections to the will and pleasure of God in all things, without fretting, murmuring or repining.  
For as we must not question the the Justice of God in suffering the wicked to prosper:  
So neither must we murmur at the goodness and providence of God in suffering the godly to be afflicted. Why God doth suffer it to go ill with the good, and well with the bad; that the worst prosper best, and the best suffer most, is a secret of divine providence which we must submit unto, not question: knowing that wicked men, the more happy they are, the more wretched they are; for what greater Wretchedness can there be then to prosper in evil Courses? God's dealing●●● this particular, & his dispensation of outward blessings is both wise and just. Why God doth so or so, he is not bound to give us an account; secret he may be, unjust he cannot be.  
Here then let us acquiesce; the Justice of God herein is not to be accused of partiality, as if he lightly passed by, and slightly passed over the sins of some, as an Accepter of persons (when God knows there is nothing in their persons he should accept) but we must let God alone with his own Work, and suffer him to take his own way; for though he permit the wicked to prosper, to proceed and go on in an uninterrupted state of outward felicity and immunity from dangers; though he seem to order and dispose all occasions and occurrents for their advancement in this present world; and although they be not unfurnished of pretences both plausible and pleasing (as a thing Customable and Common in the world, and therefore the less questionable, and more excusable in the judgements of corrupt men) entertaining any means, undertaking any condition, laying hold of any advantage, sticking at nothing that may help or further their interest, or mount them to the top of their desires; yet that light, and those notions they labour to quench, and eradicate, breaks in upon them; and many times in the midst of their confidence they are brought into straits; and at length those dreadful curses and maledictions, which continually dog them, will surely overtake them, either at their passage out of this life, or entrance into another, (though Babylon sit as a Queen, and see no sorrow, yet God doth know her day is coming). So God may connive at them, he consents not to them: He may seem to pave their way to hell with oil and butter: suffer them to play with the Wasp and Hornets nest, till they be stung to death; they have all things they can desire, but as nets and snares, and a curse withal, as the Israelites had Quails; we see their open pride, we see not their secret pinches. Envy not therefore the prosperity of wicked men, fret not thyself because of evil doers, but observe the end of the Lord. 
Psal. 37. 1   
Surely their condition is uncertain, they have no sure standing; God hath set them in slippery places, and their foot shall slip in due time, which 
Psal. 73. 18. Psal. 34. 35.  should invite them to repentance, or a greater fall: and therefore that God doth suffer them, and suspend his vengeance, as it doth commend his patience and abundant clemency; so should it silence our murmuring, cause us applaud his wisdom and justice, to be contented with high deal, 
Job. 21. 7. Psal. 10. 13. Psal. 73. 3. etc. Jer. 12. 1.  and put on meekness.  
I know how many good men have been strangely affected at God's do in this kind. Job and David, and Asaph and Jeremiah with others. But after a thorough search and examination of God's ways, they rested therewith not contented only but thankful, acknowledging their errors and oversight, and admiring the justice of heaven, who sooner or later will not suffer the wicked to go 
Gen. 15. 16.  unpunished. When their iniquity is full, and the harvest of their sins 
Rev. 14. 15.  ripe, God will put in his sickle, and they shall soon be cut down as the grass, and whither as the green herb. 
Psal. 37. 2  And if they scape free in this life as seldom they do, yet in the life to come they shall meet with wrath and vengeance in full vials: and therefore though stout and stubborn sinners do think to bear up themselves against the justice of heaven, yet know there is placed over them an armed revenger who will not acquit the wicked of his do; for God's patience and silence have fixed bounds; he will plead his own cause, will right his Saints, and punish the wicked after their deservings: For the time when he will do it, that we must leave to God; it is not for us to know the times and seasons, which the Father hath kept in his own power. 
Acts. 1. 7.  All that we know is, that there is truth in God's word, and power in his hand. He is not (as Caecilius in Minutius Felix alleges) invalidus aut iniquus, unable and cannot, or unjust and will not; but he both can and will make good his word upon them. For the time when, and the means how he will do it, we must leave to his ordering: we have seen Meteors blaze by night, and perish the next morning with the Rising Sun. They have their Heaven here, till 
Psal. 55. 23. Job. 21. 15. Psal. 37. 9, 10. Psal. 73. 19 2 Pet. 3. 22. Psal. 22. 12. 2 Pet. 2. 12. Luk. 23. 30. Rev. 6. 16. Isa. 2. 19 Hos. 10. 8.  suddenly the Oracles of God take place, and then in a moment they tumble into the pit.  
Their good is not in their hand; for a moment shall devour them with their portions. Though they scape for a time, thinking, speaking, doing what they please, wallowing as Swine in the mire, and fatted as Bulls of Basan for the day of slaughter; yet when the Heavens shall melt, and the Mountains be moved, what covert shall hid them from that wrath which they shall not be able to abide 
Victima sacra Deo comburitur, abripit offam Hinc Aquila, ad pullos sert que ineunda suos; Farali igniculus praedae interce●tus adhaesit, Sa●r legaequ● sacer.  or evade?  
No man's misery then being greater than theirs whose impiety is most fortunate, there is greater cause for them to bewail their own unhappiness, than others to envy or murmur at their happy estate.  
There is a woe for him that increaseth that which is not his; we read of the Eagle snatching a morsel from the Altar, carried therewith the Coal that consumed her nest, and 
Hab. 2. 6.  burnt up her young ones: means ill 
Psal. 27. 14. Psal. 31. 24. Isa. 28. 16. Raro antecedentem scelestum deseriut pede poe●a claudo, Ro. 12. 19  gotten will one day more torment a man, than ever it did enrich him; and a succeeding age (if not before) shall see them melt to nothing.  
In the mean time let us take the Psalmists advice, to tarry the Lords leisure, and to wait his good pleasure; For they that believe, will not ●●ke haste. Vengeance is Gods, he will repay; if wickedness go before, vengeance is not far behind: it follows close at the heels of wickedness; though hand go in hand, yet shall not the 
Pro. 11. 21.  wicked go unpunished. For God will wound the head of his enemies, and the 
Psal. 68 21.  hairy scalp of such an one as goeth on still in his wickedness.  
I know some are too hasty, and would prevent God; will take upon them to prescribe him ways and means, like the two sons of Zebedie, 
Luk. 9 54.  fire they must have from heaven: our Saviour reproves their rash and 
Luk. 9 55.  heady Zeal, and tells them they know not of what spirit they are. Christ was their Master; and it is fit the Disciples should be of their Master's spirit. It was a prime lesson he would have them learn, Learn of me for I am meek and lowly: it seems 
Mat. 11. 29.  St. Paul had well cond this lesson, and therefore commends it to the practice of his Brethren as the best ornament 
Gal. 6. 1.  of their profession.  
The spirit of Christ is a spirit of meekness; He came not to destroy men's lives; but to save them. And such a 
Lu. 9 56.  spirit best becomes them who call themselves by the name of Christ; they are much to seek who think Christ will have his cause vindicated with fire and sword. That the enemies of Christ deserve no better, no man doubts; but if every one should have his desert, the world would have an end; and therefore Peter must up with his sword: James and John 
Mat. 26. 52.  must out with their fire: there will be use of both, but they must stay his leisure until he call who hath the command of both.  
But men are impatient, think the time long, which measured by their distempered appetites, they fly out into passion, and accuse God of slackness, and think they are wronged, if they be not presently revenged, when their betters forbear and are still unrevenged: we daily see it; God is provoked every day, he suffers much, and 
Psal. 7. 11.  he suffers long, as a Cart is pressed that 
Amos 2. 13.  is full of sheaves; He bears the sins of men, and forbears his Judgements, not this day, and the next, but how 
Mat. 23. 37. Psal. ●5. 10. Gen. 6. 3.  often? he bore with the Israelites forty years; with the old world one hundred and twenty years; and still every day, and all the day long, he reacheth forth the hand of mercy to a 
Isa 65. 2. Ro. 10 21.  gainsaying people. God hath vengeance in his power, but not in his will; if he were as impatient as man is, the Idolater in his Sacrifice: the swearer in his blasphemy: the unclean person in his Adultery: the formalist in his Hypocrisy: the Epicure in the midst of his drunkenness and gluttony: and Tyrants in their rage and cruelty had been consumed.  
God is wronged, yet he endures if: God suffers, what no man would endure. Nay, the Son of God, Jesus Christ nor Lord is not yet avenged of the injuries that have been done unto him, the Indignities that have been cast upon him: the Blasphemies spoken against his name; the Cruelties done against his servants; How long Lord holy and true? oh! the meekness, gentleness and patience of a blessed Saviour, to suffer a company of worms 
Rve. 6. 10.  and vermin upon earth to blaspheme that name, whom all the host of heaven do adore: He is judged of men: but he judgeth no man: and although the Father hath committed all judgements 
Jo. 8. 15.  to the Son; yet the Son suspendeth 
Joh. 5. 22.  his judgement until the appointed time, to which he hath reserved the unjust to be punished, 
Act. 17. 31.  when he shall be revealed from heaven with his mighty Angels, in flaming 
2 Pet. 2. 9  fire, taking vengeance on all them that know not God, and obey 
2 Thes. 1. 7, 8, 9  not the Gospel of our Lord Jesus Christ. And the holy Ghost is grieved every day, resisted, despited, blasphemed; 
Eph 4. 1. 3. Act. 7. 50. Heb. 10. 29 Mat. 12. 31. Lu. 12. 10. Act. 18 6. 1 Thes. 5. 19 Rev. 3. 20. Gen. 6. 3.  his motions quenched: his inspirations smothered: his operations interrupted: yet still he waits, expects, stands at the door, and knocks: thus he doth yet, but thus he will not always do; the spirit of the Lord will not always strive with man: for that he is but flesh: he will withdraw, and will at last give place to that heavy indignation, which shall break forth from the presence of the Lord, and from the glory of his power. Let us do as 
2 Thes. 1. 9 1 Cor. 4. 5. Psal. 14●▪ 17.  God does, judge not before the time; he is righteous in all his ways, and the dispensations of his providence are most wise and good. Wherefore let us not judge amiss in repining or murmuring, either at our own sufferings, or at his long-suffering those that are not his. But let every one in the 
Phil. 2. 12.  fear of God, be careful to work out their own Salvation: and as for God's enemies and theirs, let them pray for their conversion, and not solicit their subversion before the appointed time.  
Peter was cheked for his curiosity in demanding concerning John, what shall this man do? If I will (saith Christ) that he stay till I come, what 
Joh. 21. 21.  is that to thee? follow thou me. What and if it be the will of God both tares and wheat should grow up together 
Mat. 13. 30.  to the harvest? What and if God willing to show his wrath, and to make his power known, endure with much patience the vessels of wrath fitted to destruction? shall man repine 
Ro. 9 22.  at the do of his Maker? rather in all humility let us submit our selves to his most just and wise designments, rest contented with his proceed, and put on meekness.  
Secondly, as we must not call in Question the justice of God in suffering the wicked to prosper, so neither must we murmur at the goodness and providence of God in suffering the godly to be afflicted. 
Jo. 16. 20, 33. Jo. 15. 20. Ps. 34. 19 Act. 14. 22 1 The. 3. 3. 2 Tim. 3. 12. 2 Cor. 5. 21. Job. 14. 1. Eccl. 40. 1. 1 Pe. 4. 12.   
For affliction is the Saints lot; the portion of the Righteous; the Legacy Christ bequeathed his own Disciples: in the world ye shall have trouble; and in the whole book of God we read of one that sinned not, but not of any one that suffered not.  Nullus servus Christi, sine tribulatione est; si pu●as te non habere persecutiones▪ nondum coepisti esse Christianus, Aug. Si exceptus es passion's flagellorum, exceptus es a munere si i●●um. Idem de pass. Vide Hieron. ad Eustoch. 
And therefore reason should teach us to put on meekness, to suffer affliction with a quiet and contented mind: for who can think to escape that which hath befallen all? and not to do willingly, what must of necessity be done?  Fer quod sors praesens tibi fert; nam, far recusans te laedes; & te sors tamin abriviet Basilius. Proximus Deo plenus est flagillis. Amb. Clem. Alex. lib. 2. Stromat. 
And Religion teaches that it is the way of all Saints; no man ever came to heaven but by it: and if we be no worse used than Gods best beloved friends, we have no cause of complaint.  
See first what they endured: and how they endured it.  
They endured sorrows not to be endured: they had trial of cruel mockings and scourge: yea moreover of Bonds and imprisonments: they were stoned: they were sawn asunder: were tempted: were slain 
Heb. 11. 36, 37, 38.  with the sword: they wandered about in sheepskins, and goatskins; being destitute, afflicted, tormented. This they suffered.  
How suffered they this? They went away rejoicing that they were accounted worthy to suffer for the 
Act. 5. 41.  name of Christ. And the Apostle tells us of the Hebrews, that they suffered 
Heb. 10 34  with joy the spoiling of their goods. And if we look higher, and take our direction from a clearer sight, let us look to Jesus the author and finisher 
Heb. 12. 2. Lam. 1. 12. Joh. 8. 46. Joh. 10 32 Mat. 9 36. Mat. 14. 14 Mat. 15▪ 32 Mat. 4. 23. Joh. 1. 11. Joh. 5. 44, 46. Joh 6. 64. & 12. 37. Mat. 11. 19 Mar. 3. 22. Mat. 17. 17 Joh. 11. 33 Mar. 3. 5. Psal. 2. 1. Isa. ●3. 7.  of our saith: no man's sufferings were ever like his (while he lived upon earth,) though he walked unblamably, never hurt any, pitied all, helped all that came unto him, yet he was not believed in his word, he was reproached in his life, hated in his person, grieved in his spirit, the whole way of the world went against him, yet his meekness was as great as his sufferings. To suffer what he suffered with patience, was much: but to suffer with silence, was much more: many times in the midst of their afflictions, men use to relieve themselves with complaints: But He was led as a lamb to the slaughter, and as a sheep is dumb before the shearer, so opened he not his 
Isa. 42. 23.  mouth. There was no complaint in his lips: no clamour in his tongue: he did not cry, neither was his voice heard in the streets; and Saint Paul would have all Christian men to be of the same temper: for hereunto 
Phil. 2. 5.  are we called (saith Saint Peter) to be partakers of his sufferings; for he suffered for us, leaving us an example that we should follow his steps.  
Not only to suffer what he did: 
1 Pet. 2. 21.  but to suffer as he did, with the same quietness of mind, meekness and humility.  
Can there be a stronger inducement to meekness in the midst of afflictions than the example of Christ? The Author to the Hebrews adviseth to consider him that endured such contradiction of sinners lest, ye be wearied and 
Heb. 12. 3.  faint in your minds. Thus whether we look upon the example, (our Saviour Christ) or the virtue exemplified (meekness) both are worthy out imitation. Such a virtue were to be imitated in any person: such a person to be followed in any virtue. So then the more meek a man is, the more like Christ he is, & consequently the more heavenly and happy he is; and therefore put on meekness.  
Our enemy the Devil knows how useful a garment our meekness is, and therefore would rob us of it.  
God suffered him to practice upon 
Job. 1. 12.  Job; but by all the losses and crosses he brought upon him, he could not provoke him to murmuring and impatience. 
Job. 1. 22.  He had thought to have given his meekness the foil, by laying his hand upon his body. For he said, put forth thine hand upon his bone, and upon his flesh, and he will curse thee 
Job. 2. 5.  to thy face.  
But as cunning as the tempter was here, he was deceived: for Job was 
Job. 2. 10.  resolved nor to curse God though he killed him: he knew the utmost extent 
Job. 13. 15  of Satan's power was but his body, and if it must be so, he is willing to lay it down with meekness, in assurance to have it restored: and to receive it again, complete in all the 
Job. 19 25▪ 26, 27.  parts of it. Though Job could object his innocency against Satan's calumny, he will not therefore presently murmur and call in question God's goodness, but will attend with patience, the further manifestation of his good will and pleasure; and in the mean time put 
Ad aliquem usum sanctorum ordinatur omnis actus impiorum a summo Deo, a qui pro sui regiminis aequitate, bene utitur etiam malis, ut qui suo arbitrio injuste vivunt, illius judicio justè disponantur. Aug. contra Faust. Manic. lib. 16. cap. 21.  his mouth in the dust. Oh then when God threatens, let us meet him on our knees, and like obedient Children kiss the rod, and give glory to the hand that guides it, and say with holy Job, Shall we receive good from God: and shall we not receive evil also? God is the fountain of all goodness, and if he be pleased to turn our sweetness into a little bitterness, shall we repine at the omnipotent wisdom of our Maker? God is so good, that he would suffer none evil to befall us, except he were so wise, as to know how to extract good out of evil, and to make the afflictions of his Children (like so many parallel lines) meet in the centre of his glory and their good: making all things work together for the 
Rom. 8. 28  good of them that are his.  
There are divers cases men frame to themselves, which causes them to entertain their sufferings with impatience.  
First, they are not thoroughly persuaded 
Amos. 4. 6, 7, 8, 9  their afflictions are from God, and therefore they fly out and are unquiet, they blame their stars, they rail on fortune, and after a brutish manner like unreasonable creatures they let fly at the stone, and never eye the hand that sent it (Subordinate means, second causes, and such men and things which God only makes instrumental to his providence) they imputing their sufferings to any thing rather than God; whereas indeed they should look beyond all things below unto an hand above that guideth all: for what can any thing do, or be, without him, who is the first Agent 
Amos. 3. 6.  and original of all being? both producing 
Job. 5. 6.  and employing subordinate means to his own wise purposes: contriving and fetching about all things, and acting them according to own will?  
This not well considered, but men in their afflictions poring too much upon immediate Instruments, and second causes, break out into passion and impatience, fretting and fuming and meditating revenge: but when they consider they have to do with God, this silences all complaints, makes the sufferer quietly to submit, and to acknowledge the hand of God, 
Psa. 39 9  and that there is no striving with his 
Isal. 4. 59  Maker; when Saint Paul's friends understood the mind of God concerning his Bonds and Imprisonment, and that no fear of danger could divert him from his peremptory resolution of going to Jerusalem, they ceased to importune him, submitting unto the will of the Lord, the disposer and 
Act. 21. 13 14.  orderer of all events. And David was silent when he was satisfied concerning his sufferings, that they were from God; he lays his hand upon his mouth, and says no more, But I became dumb and opened not my mouth, 
Psal. 39 9  for it was thy doing.  
Yea, in our blessed Saviour's sufferings 
See all the Gospels, Mat. 26. 27. Mar. 14. 15 Luk. 22. 23 Joh. 18. 19 Joh 19 11  the gates of hell, and powers of darkness, the Jews and Judas, Pilate and Caiphas, the Priests and the Soldiers, active instruments all of them, but their power was derived from God, their malice limited by God; and they did that, and no 
Joh. 19 36  more could they do, but what the hand of God and his Counsel determined before to be done: and all that 
Act. 2. 23  was done unto him, and all that was suffered by him, he acknowledges to be Gods doing, not theirs, the sorrow wherewith the Lord afflicted him. Can we take this course in 
Lam. 1. 12  our private and public calamities, to 
Rev. 3. 19 2 Pet. 2. 9 Psal. 119. 75. Mat. 10. 29. Luk. 12 6. 7.  take them as from God, the effects of his love, wisdom and faithfulness, without whose providence a sparrow falls not to the ground, nor a hair from our heads: that these things are done unto us in singular wisdom, and special love to our souls: so David took them; I know (saith he) O Lord, that thy judgements are right: and that thou in faithfulness hast afflicted me. This will quiet our hearts, and sustain our spirits in the 
Ps. 119. 75  midst of afflictions: Be still and know that I am God. When Mauritius the 
Psa. 46. 10  Emperor his wife and five sons were taken, his wife and five sons put to death before his eyes, and himself waiting for the like fatal blow, 
Psalm 119 137. Secreta ●sse possunt juditia Dei, injusta esse noa possunt. Aug.  concluded thus, Righteous art thou O Lord, and right are thy judgements. let our thoughts quietly rest here: the cause of God's judgements may be secret, and unknown to us, they cannot be unjust; how unjust soever 
Consul de hac re Philip. Melan. locis communibus Theologicis decalamitatibus & de cruse, ubi tractat de quatuor generibus afflictionum; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non v●nit sine merito quia Deus est justus; n●c erit sine co●modo, quia Deus est bonus. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Hom i'll. 21.  the Agents be, by which the just God scourges his own, who despitefully do their own wills, whilst they unwittingly do Gods.  
Consider not how unjust the Agent is that gives the blow, as how just God is that guides it.  
And this would be our meditation in all cases to think whose hand strikes: whether in Epidemical visitations, of famine, pestilence, or the sword; or personal, as sickness, poverty, sorrow, loss or cross; and to conclude the blow is Gods, whosoever or whatsoever is used as the weapon. Yea, it comes not without desert, because God is just: nor shall be without profit, because God is good.  
It is to be considered likewise that God who sendeth afflictions, ordereth them to very good ends, as namely, to conform men to the Image of Christ 
* Heb. 2. 10 Luk. 24. 26. Isa. 53. 3. Heb 5. 8. , who was a man of sorrows and learned perience by the things he 

Don is suis Deus flagella permiseet, ut nob is omne quod nos in secu'o delectabit, amareseat: etc. Greg. super Ezec. vide Sanctum Hieronymum Tom. 9 ep. 20. Anne est aliquid tam durum, etc. ut misericordiam exigamus? Aug. in Psa. 39 ad gratiam commendandam. Aug. the verb is Domini. Omnis divina percussio purgatio in nobis vitoe present is est. Greg. moral. lib. 18. cap. 13.  
Adversitas provatio virtut is est, non indicium reprobationis. Greg. in Regist.  
1 Pet. 1. 7. Rom. 5, 3 4. Patien●●ae in prosperis nullus est uses  
Greg. moral. lib. 11. cap. 19 in malis quae quisque paetit ur, non in bonis quibus fruitur, opus est patientia. Aug. in Joh. 12. 4. vide Tert. de paenit cap. 10. ad explorandum, deplorandum, im●lorandum. Alsted. System. Theol. Aug. in Ps. 49. idem lib. 2. confess opus enim est ad sui notitiam experimento, etc. Sen. lib. de Pro. Deus utique qui quem corripit diligit quando corripit ad hoc corripit ut emendet. Cyp. lib. 4. ep. 4.   suffered; To wean them from the love of this world: to make them fit for mercies: to make his mercies more choice and dear unto them: to soften & melt their hearts; to purge out their corruptions: to kindle their zeal: to inflame their devotion: to strengthen their faith: to excise their hope: to beget in them charity and compassion towards others: to make trial of their patience: to break the pride of their spirits, that they may search and try their ways: to teach them to deny themselves, and cast off their carnal confidence: to amend whatsoever he finds 
Deus corruptelam nostram non patitur longius procedere, sed plagis ac verberibus ●mendat. Lact. div. Inst. lib. 3. c. 27 Aug. in Ps. 21. in Psa. 60. ●n s●●m. ad Lippium. Salvian. de provide. Dei. Greg. lib. 11. moral. Quos amat emendat, scele●ique impon●t habenas. Bapt. Man. the fortun● Genzagae Cavendum est vulnus quod cum dolore curatur. Adversa corporis, remedia sunt animae. I sidorus de summo bono, lib. 3. Ad virtutes spectat tribulation●s fo●titer sustinere. Bern. super Cant. serm. 85. In Deo certa est siducia, quando pro bono opere adversitas additur, in hoc mundo recipitur, ut pulchrior merces in r●tributione oeterna servetur. Greg. in R●gistro. vide etiam Greg. mor. lib. 26. cap. 18.  amiss: making them more wary of their steps: and to have their conversation in the world more humble and void of offence: with a greater hatred and detestation of sin: and with a more fervent desire and care to serve and please God: yea, God order their afflictions for the exercise of the graces he hath bestowed upon them in this life: and for the further increase of the glory he hath prepared for them in the life to come.  
Men therefore being once persuaded of this, that all afflictions are from God, of his sending, and of his ordering, they should take up the resolution of old Ely, It is the Lord, let him do what seemeth him good; for 
1 Sam. 3. 18.  whatsoever seemeth good to him, is good indeed, howsoever it seem to us.  
Thus God chasteneth us for our profit, (saith the Author to the Hebrews) 
Heb. 12. 10.  & therefore we should accept of his corrections, not with meekness only, but with thankfulness. So David thanks God for his troubles as for a special favour; It is good for me that I have been in trouble: and 
Psal. 119. 71. Psa. 94. 12  pronounces such for blessed, Blessed are they whom thou chastenest. For God's love is the ground of all blessedness; and that may consist with affliction, insomuch that God loveth not whom he afflicteth not: So that afflictions 
Heb. 12. 6. Rev. 3. 19 Pro. 3. 11, 12. Heb. 12. 7. Job. 5. 17. Jam. 1. 12.  are tokens of God's love, marks of Adoption, testimonies of eternal happiness, and therefore we should prepare ourselves patiently to endure them, by putting on meekness.  
But there are some cases especially wherein men are apt to murmur; as first when their troubles are extreme, very great, and many, and hard to be endured.  
Secondly, When they are tedious and of long continuance, when a man can see no end of his troubles, find no way to get out of them.  
Or Thirdly, when they are alone, suffering what no man else, when no man besides themselves doth suffer.  
Here are hard cases put: yet such as the best Saints of God have undergone.  
This was David's cause; read the 38 and the 88 Psalms, and see into what a sad and forlorn condition David was brought: what heavy complaints and grievous lamentation doth he make, that the Arrows of 
Psal. 38. 2.  God did stick fast in him, that his hand pressed him sore, that their was 
3.  no soundness in his flesh, that he was bowed down greatly, and went 
6.  mourning all the day long: that 
11. Psal. 88 3.  there was none to comfort him; lovers, friends, neighbours, acquaintance stood a far off, that his soul was full of troubles, that his life drew nigh unto the grave; that the wrath of God lay heavy upon him: 
7.  that he afflicted him with all his waves.  
This was Jobs case, for he acknowledgeth he wanteth words to 
Job. 6. 4.  express his grief: for (saith he) the Arrows of the Almighty are within me, the poison whereof drinketh up my spirit; the terrors of God set themselves in array against me. That Months of vanity and wearisome nights were appointed to him; That he could 
Job 7. 3.  not rest day nor night; But was full of toss too and fro; so disquieted 
4.  he was, that he cursed the day of his nativity, and wishes that he had been as an untimely birth: or 
Job. 3. 4. 5. 6. 7. 8. 9 10  as infants which never see the light; 
Job. 3. 16.  yea his distemper grew to that height that he breaks forth and cries out, O that it would please God 
Job. 6. 9 O utinam è nostro secedere corpore possim.  to destroy me, that he would let lose his hand and cut me off. Thus Jobs sufferings were great, which were the cause of much disquiet to that goodman: his life was full of 
Job. 14. 1. Job. 1—. Job. 2. 7. Job. 7. 11. 14, 15.  misery, he suffered loss in his Estate, fear in his children, pain in his body, horror in his soul, discouragement from his friends. Now to settle the mind, & 
Job. 16. 2.  quiet it in the midst of these troubles, when at any time they come thick and threefold:  
It must be considered that God is with his children in their greatest afflictions, and his presence sweetens 
Isa. 42. 2. 3.  every condition; for where he is, he is not as an idle spectator of their miseries: but there is with him help, 
Isa. 50. 9  and comfort, and light, and life.  
Where he is, no evil can be feared, no greater good desired; he raises 
Psal. 23. 4. Psalm 73. 25. Isa. 40. 1, 2 Psal. 84. 11  the spirit, comforts the heart; he is a Sun ro give light unto them, and a Shield to defend them; when one is brought to that extremity, that not an Angel, nor any creature can help; when friends, and means, and fl●sh, and heart, and life, and all do fail, he stands by and is the strength 
Psalm. 73. 26.  of the heart, and our portion for ever: where God is, there no true comfort 
Psal. 23. 1. Psalm 37. 16. Pro. 15. 17, & 17. 1. 1 Kin. 17. 14. Exod. 17. 6. Exod▪ 16. 4. 13, 14. Psal. 46. per tótum. Mat. 4. 4. Gen. 22. 14. Micah 7. 8, 9, 10, 11 Haggai 2. 19  can be wanting.  
If means, be little, he can bless it, and make it a sufficiency.  
If there be no means, he can create it, and cause a plenty.  
And in greatest Exigencies God can so supply that he can make the estate of his Children as Comfortable as if they had all good things at hand. God will be seen in the Mount: man's extremity is God's opportunity: there's no man can be brought to that desperate state whom he cannot easily and speedily Recover. 
Hagga. 2. 19 Psal. 23. 4. 1 Sam. 30. 6. Act. 12. 6. Acts 26. 25. Dan. 6. 22. Dan. 3. 25. 27. 2 Cor. 1. 5. Ps. 94. 19   
If God be with him, David will fear none evil, though he walk in the midst of the valley of the shadow of death, and his own people talk of stoning him. Peter can sleep securely; and Paul sing sweetly in the Prison, if God be with them. Daniel in the Lion's den, and the three Children in the fiery Furnace, are safe through the presence of God. He proportions his Consolations to their afflictions: let 
Isa. 50. 10.  not then their hearts faint, nor their faith fail, but when they sit in darkness, and see no light, let them trust in the Name of the Lord, and stay 
Jer. 2. 13. Jer. 17. 13. Psal. 36. 9 Prov. 9 17. Revel. 22. 17.  themselves upon their God, let them not fly to broken Cisterns, seeing they have the fountain at hand; and let them not long for stolen waters when they may drink their fill at the spring or well of Life. Wherefore stands God by them, but to fill them with his Grace, to support them in times of danger and difficulty? then hope holdeth up the heart; and faith assures their hope, that ease, and rest, 
Isa. 57 2.  and peace and deliverance will come: and who ever trusted in God, and was 
Psal. 22. 4. 5.  disappointed? the consideration here of made David to check the disquietness of his own heart, and to put it 
Psal. 42 5. 11.  upon Record as one of his experimented Observations, that in all his time he never saw the Righteous forsaken. 
Psalm. 37. 25.   
Indeed they may find much trouble, feel much sadness, be brought to 
Assligeris quidem aliquandiu; sed si ad eum redieris, te ita prosperabit ut vehement●r gaudeas & prae gaudio inrisum solvaris. Mercerus in Job, cap. 8.  a very low ebb: but God will bring them up again: 
* Isa. 60. 14, 15▪ 16, etc. Deut. 32. 36. 2 Pet. 2. 9 Ps. 51. 8. 12. Psal. 126. 5, 6, Mark 2. 5. Isa. 61. 3, & 49. 19 Psal. 30. 5. Isa. 55, 12. Isa. 61. 2. Mat. 5. 4. Joh. 14. 16.  or if he do not, hec hath supplies, and supports for them.  
Men see their sorrows and sufferings; 

Habe●t intus q●o gaudeat. Aug. in Ps. 30. Boni latent▪ quia ●onum ipsorum in occ●lto e●●, & tam merita ●o●um s●n● in abscondito constituta q●m●●ae●i●. Aug. s●nt 201.  
Judge's 14. 8. 1 Cor. 7. 30 Prov. 14. 10. Joh. 16. ●0. Luk. 1. 47. Gal. 6. 24. Mat. 5. 12. Psalm. 86. 4. 1. Cor. 2. 9 Joh. 16 22. Isa. 31. 1●.   but their Comforts and joys men see not, which are such as the world knows not of, such as the world cannot deprive them of.  
God hath a hottle for their tears; 
Psal. 56. 8. Psal. 69. 9 Ro. 15. 3. Judges 10. 16 Psal. 41. 3. Deut. 33. 27. Psal. 37. 17. 24. Psal. 57 2. 1 Sam. 25. 29.  in all their afflictions he is afflicted; he is about their bed; he putteth under his everlasting Arms, and upholdeth them with his hand from sinking: their bodies may lie in pain, but their souls shall live at ease; and however it far with them in their outward estate, their Soul shall be bound up in the bundle of life with the Lord their God: Nay, he will so strengthen them with his Grace, arm them with patience, endue them with Wisdom, protect them with his power, and cheer them with his Spirit, that neither pains of death, nor powers of hell, shall be able to prevail against them.  
For when the World and the Devil discover their greatest malice, he reveals his greatest mercies: the comforts of his love, the joy of his presence, the light of his countenance, the blessing of his assistance, found and felt in the forgiveness of sins, in the testimony of Conscience, in the supplies of his Spirit, and assurance of Salvation, are sufficient to convince all accusations of Men or Devils; to silence all murmur and impatience of our own hearts, to heal all distempers of mind, and to establish and settle the Soul in quietness and meekness.  For the continuance of sorrow: 
To suffer much, and to suffer long, is a strong temptation, too strong for flesh to sustain; for one to live many 
Psal. 90. 10. Gen. 49. 7. Job. 5. 7. Job. 9 25. Ita sit miseris mors, sine mors finis sine fine, defectus sine defectu, quia & mors vivit, & finis semper incipit, & deficere defectus n●scit. Greg. Moral lib. 9 cap. 47. Psal. 88 5▪ 14. Psal. 40. 12. Psal. 8. 15. Psal. 77. 8, 9 Isa. 33. 14.  days, and not see one good day, to begin one's life in sorrow, and to see no end of it, is a sad condition; who can bear it, and not be distracted? it was David's case, and who of us shall dwell with everlasting burn? (saith the Prophet Isaiah.)  
Yet here's the comfort, when God lengthens the day of Affliction, he enlarges his consolation, and he will 
John 2. 5. Psal. 94. 13 14. Psal. 27. 1●. Psal. 37. 28. Isa. 41. 17. Heb. 13. 5. Psal. 55. 22. Psal. 40. 1, 2. Psal. 50. 15. Nemo potest valde dolere & diu.  never suffer his faithfulness to fail, or his Grace to forsake those who in their sufferings seek unto him; and this is one comfort in greatest trials, that if the affliction lie very heavy, it cannot last very long. The Winter days, they are the sharpest, but they are the shortest days; the day of Calamity gins sadly. Alas! for that day is great; none hath been like it, it is the day of Jac●bs trouble; 
Jer. 30. 7.  but abbreviatum est tempus; God in Righteousness will cut it short; for 
Rom. 9 28 Psal. 125. 3.  the rod of the Wicked shall not rest upon the lot of the Righteous. God doth limit the times of their sufferings, they shall be but for a little 
Psal. 39 ult.  while, a little little while, In a little wrath I hide my face from them: for a 
Isa. 54 8.  small moment have I forsaken thee: for God is faithful, and will not suffer 
Pro brevibus lachrymis gaudia longa met●nt. Paulinus Nolan. in Po●m. 1 Cor. 10. 13. 1 Pet. 5. 10.  his Children to be tempted above their strength, but with the temptation will make a way of Evasion; and after they have suffered awhile, make them perfect; establish, strengthen, and settle them.  
Sometimes God setteth down a prefixed time how long the trouble shall last; the Jews Captivity for seventy years: Nebuchadnezars humiliation 
Jer. 2● 11. Dan. 4. 25 Gen. 41. 1.  for seven years: joseph's imprisonment for two years; the Tribulation of some in the Church of Smyrna for ten days; and when the 
●ev. 2. 10. Psal. 118. 18. Psal. 71. 20  appointed time is come, comes ease.  
For if God set down a Day, he'll 
Luk. ●4 6, 7. Prorsus tanquam aegrotos reficiens medicus, & quod opus est hoc dat, & quando opus est ●u●c d●t. A●g. in ●sal. 14●. Psa. 27. 14 & 3●. 35. Heb. 1●. 35, 36, 37. Hab. 2 3. Isa 8. 17. Psa. 2 7. 13. Psal. 9 18. Psal. 77 8. 9  keep his Word, and his time to a minute; and therefore let our sorrows be never so great or so grievous, stay God's leisure, wait upon his will and pleasure; be not impatient; but with all meekness expect deliverance: and if the vision stay, wait for it. It was Isaiahs' Resolution, Yet will I wait upon God, though he have hid his face from us. And it was David's Consolation, That he verily believed to see the goodness of God in the Land of the living; for the poor shall not always be forgotten; the patiented abiding of the meek shall not perish for ever; but hope deferred maketh the heart sick, this made David think and say that God had quite forgotten him, that he had cast him off for ever, that he should never see good day more.  
But he acknowledges his Error, blames his Infirmity and folly thus 
Psal. 77▪ 10  to question the nature and faithfulness of God.  
For God is not forgetful of his promise, nor unmindful of the sufferings of his servants, if he delay the actual performance of his promise and come not in to their help, when 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. La●rt.  and how they would have him, they must not murmur against God, nor accuse him of slackeness, or account of what he hath promised after the manner of Men, as if it were only a promise (that is a verbal comfort) without any purpose of performance; for what he promiseth he purposeth, and what he purposeth he will surely perform.  
And therefore rest upon his word and faithfulness which will never fail. We must not Indent with God: we may not prescribe to him: But leave him to his own liberty: he is free, though we be bound. Let him take his own time, and go his own way; he will not be limited: he knows his time, and his time is the best time.  
If the mercy of God appear not for 
Psal. 123. 2. Judith. 9 15, 16, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. adversus Eunom. Psal. 6. 2. Num. 12.  our Salvation this day or the next, nor perhaps for many days to come, wait still, and in its time there shall be an accomplishment of all that is promised.  
But we are impatient; when we want any good, or feel any pain, then is our time; but then perhaps is not God's time: we are not yet fit for mercy, though he be ever ready to show it when we are, his mercy will appear; 
Micah 7. 18.  for mercy pleaseth him.  
When men are bettered and amended by afflictions, their vain imaginations cast down, their rebellious lusts subdued, their minds humbled, their compassions towards others stirred up, their hard hearts softened, their affections weaned from the world: when they search and try their ways and turn to the Lord, he 
Acts 3. 19 2 Chron. 7. 14.  will then return to them; and if he do not, let them cast themselves down before him with David, and say with him, If I shall find favour in the eyes of the Lord, etc. But if he thus say, 
2 Sam. 15. 26. Jam. 1. 4. Isa. 30. 18. Psal. 44. 17, 18, 19, 20, 21. Tu, inquit, avertis faciem tuam à me; sed ego non sum aversus a te. Ruffin. in Psal. 29. Nec iratum colere destitit numen. Sen. ad Marc. cap. 13.  I have no delight in thee! Behold here am I; let him do to me, as it seemeth good unto him.  
Patience is a grace that pleaseth God: let it have its perfect work, and never think of leaving God, though he may seem to have left us.  
God knows our frame and temper, and the metal we are made of: he knows our hard and stubborn nature that will never work kindly without the fire. Our hearts are like steel and iron, easy to be wrought any way, in the fire of affliction. If this be the, way he will work us to his purpose, let us yield ourselves to be wrought upon with meekness; we must be content to endure many heats and blows until his work be done; for when that is finished, our sufferings shall have an end; or if they have not, but last as long as life lasts, Christians must be, 
Phil. 2. 8.  as Cbrist was, obedient unto death.  
Let us not murmur against God, 
Quid est q●od nos queramur deo, cum Deus magis queri d● nobis omnibus poss●t? quae ratio est ut dole●mus nos non audiri a Deo, cum ipsi Deum non audiamus? & susurremus non respici a D●o t●rras, cum ipsi non espiciamus ad Caelum; & mol stum sit d●spici a Domino preces nostras, cum praecepta ejus d●spiciantur a nob●s? q●●d dignius? q●id justius? non audivimus, non a●dimur: non respeximus, non resp●cimur; quis ergo ex carnalibus dominus hac cum suis lege agere contentus est ut contemn●● tantum modo servos s●os, quia fuerit ab eis ipse contemptus? Salvianus de Gubern. Dei lib. 3. pag. 85. 86.  though he seem to have left us and to have quite forgotten us: but let us feel our own pulses, and lay our hands upon our hearts; for doth not God deal with us, as we have dealt with him, and pay us in our own Coin? 
* Hos. 4. 6. 9  have not we forgotten? have not we neglected? have not we refused? have not we delayed him? what can be more just and equal, than that he should do by us as we have done by him? we are too apt to forget God and ourselves, when all things go well with us: therefore God will have it go otherwise, will lay afflictions upon us, and leave us to struggle under the burden, than we begin to remember there is a God, and that we ourselves are but men; then we admire no man, and despise no man: but look up to God, and throw down ourselves, not fretting or repining, but with all meekness acknowledging that God is Righteous in all his ways, and holy in all his works.  
But what if a man be alone? What 
Co●ia tribulationis, inopia consolationis, quando multifaria quis patitur, & a nemine relevatur. Aug. Isa. 63. 3. Mark 14. 50. Math. 26. 56. 2 Tim. 4. 16.  if he have none to bear a part with him in his sorrows and sufferings? none to pity him, to help him, to strengthen him, to comfort him? this is a heavy case. It was our Saviour's, for he trod the wine-press alone; and when he was ready to be offered, all his Disciples forsook him and fled.  
It was Saint Paul's case, for he complains that no man stood with him, but all men forsook him in his sorest trials.  
It was David's case; I looked (saith he) on my right hand, and beheld, but there was no man that would know 
Psal. 142. 4.  me; refuge failed me, no man cared for my soul. Company is a comfort 
Solamen miseris socios habuisse doloris. Eccles. 4. 9, 10. Gen. 2. 18.  in calamity, and two are better than one: but woe to him that is alone; man could not be happy in Paradise without a companion: God see it was not good that he should be alone (nullius rei sine socio jucunda est possessio) how heavy then and uncomfortable must it be, in deepest sorrows, and greatest extremities, to have none to pity a man's case? all against him, none for him. Yet here let this be the Christians Motto, Bear, forbear, for as our Saviour 
John. 4. 32.  said to his disciples, I have meat to eat that ye know not of; so Christians, 
Vobiscum illic in carcere quodammodo & nos sumus: separari dilection●m spiritus non sinit: vos illic confessio, me affectio includit. Cyp. Eph. 16.  though they seem alone in their sufferings, have Comforts and companions the World knows not of. You shall leave me alone (saith Christ to his Disciples) yet am I not alone, because the Father is with me, so may the afflicted Christian: he is not alone, God is with him, Christ is with him, and he is Emanuel God with us. When dearest friends, nearest Relations, stand afar off, the Lord is at hand; so David, when my Father and my Mother forsake me, than the 
Joh. 16. 32.  Lord will take me up. So St. Paul, when no man stood with him, but 
Psa. 27. 10  all men forsook him, the Lord, saith he, stood with me, and strengthened me. Christ is the Lord, and he is Emanuel, 
2 Tim. 4. 16, 17. Mat. 1. 23. Isa. 7. 14.  God with us.  
If the trouble be any difficulty, in matter of duty to be done, he puts 
Da quod jubes, Domine, & jube quod vis. Aug. Mat. 11. 30. Isa. 53. 4. 7  his neck under the yoke, and draws with us, and it becomes easy.  
If it be any danger, any cross to be enduned, he puts his shoulder under, helps to bear it, and the burden becomes light.  
Let him never murmur at his sufferings, that hath God and Christ 
Heb. 1. 14 Dan. 10. 19 Ps. 34. 7. Rev. 12. 7.  to bear a part with him that hath the blessed Angels assisting, supporting, sustaining, and as blessed Guardians preserving him from all evil; and bearing him in their arms, that he 
Psal. 91. 11, 12.  dash not his foot against a stone; the Angel of the Lord encampeth round about them that fear him, and delivereth 
Psal. 34. 7.  them.  
Besides, being in the Body every 

Quod est in corpore nostro anima, id est spiritus sanctus in corpore Christi qui si ecclesia. Aug. Serm. 186. the temp.  
Oculus solus videt in corpore; sed nunquid soli sibi oculus videt? & manui videt, & pedi videt, & caeteris membris videt, Aug. Tract. 32. in Johannem.  
Si enim tauri cum taurum mortuum invenerunt, plorant, mugiunt, & quasi qui busdam debitis humanitatis obsequijs fraterna funera prosequuntur: quid debet homo homini, quem ratio docet, & trahit affectio? sicut ergo sanctis animabus imitationem. sic mnius sanctis compassionem debemus, etc. Bern. Serm. de triplici gen. bonorum. pag. 382. col. 2. F.   part partakes of the privilege of the whole; and the members should have the same care one of another; as whether one member suffer, all the members suffer with it; for we are called and commanded to bear one another's burdens; there is in the body a Sympathy because there is a near Conjunction of members in one body, and of the body with one head; nor can the distance of place dissolve or break off that Union which the members have in the body, or the body with the head, for although the head be in Heaven, and the body upon Earth; although one member be in England, and another in India, yet the whole body being moved 
If we should suppose a body to be as high as the Heavens, that the head thereof should be where Christ our head is, and the feet where we his members are: no sooner could that head think of moving one of the toes, but instantly the thing would be done, without any impediment given by that huge distance of the one from the other, and why? because the same soul that is in the head, as in the fountain of sense and motion, is present likewise in the lowest member of the body. Usher Archiep. Armach. in Serm. coram Dom. Com. apud West. Feb. 18. 16. 20. in 1 Cor. 10. 17.  by the influence of our 
In toto universali, quicquid totius est, etiam partis est. Log. Max. Ecce spinam calcat pes: quid tam longe ab oculis quam pes? long est loco, proximè est charitatis affectu. Lingua dicit, quid me calcas, non ipsa calcata est, calcas me charitas dicit. Aug. Tract. in 1. Jo. magnum profecto habituri sunt testimonium quos in coelo pater susceperit tanquam filios & haeredes, filius asciverit tanquam fratres & cohaeredes, spiritus sanctus adhaerentes Deo unum spiritum faciat esse cum eo. Est enim spiritus ipse indissolubile vinculum trinitatis per quem sicut pater & filius unum sunt, sic & nos unum sumus in ipsis. Bern. mort. Pasch. ser. 1. de tribus testimoniis in coelo & in terra pag. 189. Col. 1. in fine▪ D. E. totius orbis comunione firmamur. Aug. de unit. Ec. c. 2.  head: animated and acted by one and the same spirit, whereby it came to pass that the chiefest and noblest part is sensible of the hurt and smart of the meanest and feeblest part. He than that is in the body cannot complain he is alone; seeing God himself, and the Son of God; and the spirit of God; and the Angels of God; and the Churches of God: all the Servants of God stand by him: and so he hath many eyes to see for him: many hands to work for him: many tongues to intercede for him: all bearing a part with him: enough to quiet him, to silence his complaints, and to let him know he suffers not alone.  
But in another case, meekness is sore assaulted, when one suffers what no man else doth. To be in trouble when all others are quiet: to lie in pain when others live at ease, to be in want when others have what they can desire. To see wickedness exalted 
Psa. 12. 8. Job. 24. 24 Eccl. 7. 7. Deut. 27. 25. Psal. 10. 8.  & innocency oppressed: oppression (saith Solomon) will make a wise man mad. But if God would have it so, there is no remedy but meekness.  
God deals with his Children as the Embroiderer with his cloth of gold and other rich stuffs; cuts them into many pieces, lays them confusedly on an heap, until he resume them to make up his imagery. So God first cuts in pieces his children 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Orat. 19  with crosses and afflictions, but sets them together again in excellent forms, to be looked upon as examples to the world, thus he dealt with Abraham, with Moses, and with Job; that he might preserve them, and present 
Gen. 12. Exod. 2. Job. 1. Job. 2. 7, 8.  them as patterns of obedience, meekness, and patience; to all succeeding ages. Now if we consier what God does to particulars, we may perhaps 
Quaeritur itaque, cum haec ita sint, si totum quod in hoc mundo est, cura & gubernaculo & judicio Dei agitur; cur melior multo sit Barbarorum conditio quam nostra? cur inter nos quoque ipsos sors bonorum durior quam malorum: cur probi jaceant, improbi convalescant? possim quidem rationabiliter & satis constanter dicere: nescio secretum, & consilium divinitatis ignoro, etc. Sufficiat tibi quod Deus a se agi ac dispensari cuncta testatur. Quid me interrogas, quare alter major sit alter minor? alter miser alter beatus? alter fortis, alter infirmus? qua causa quidem haec Deus faciat non intelligo; sed ad plenissinam rationem abunde sufficit, quod a Deo agi ista demonstro; sicut enim plus est Deus quam omnis humana ratio: sic plus mihi debet esse quam ratio, quod a Deo agi cuncta cognosco. Nihil ergo in hac re opus est, novum aliquid audiri, satis sit pro universis rationibus autor Deus, Salvianus de Guber. Dei lib. 3. ab Initio.  find just matter of complaint, & think there is disorder and injustice in the works of God, but when● 
Genuinus ergo Christi discipulus non sibi praesumit scrupulo se Deo praescribendi quid & quantum sibi imponere, aut quomodo secum agere debeat. Neque etiam sub truce constitutus, oculos curiosè ad alios convertit, & cum Petro dicit, quid autem hic? multo minus impatienter, queritatur quasi Deus aliis breviora sibi autem graviora & difficiliora portanda imposuerit. Sed in bona Dei voluntate patienter acqui●scit, certus Deum optime omnium novisse quid ipsi ad refraen●ndam carnem lascivientem sit maxime conducibile, etc. Kemnitius. Har. Evang. cap. 86. pag. 1647. col. 1.  we lay them all together we shall find the composition excellent, and of singular use and benefit to us. And that God doth not, nor permitteth any thing to be done unto the righteous but only for their good. And therefore to murmur or repine against God, or to question why he afflicts one man more than another, were in effect to question why he loves one man more than another.  
But what if the cause of trouble be the consciousness of some known sin with the apprehension of God's just anger? when a man sees God set against him, and his own conscience against him: God's anger and a wounded spirit who can bear?  
When the spirit is overwhelmed with grief and fear, it drives a man out of his right mind, which in its distemper apprehends nothing but bitterness: the bed of ease is a torment, 
Job. 7. 3, 4 Job. 7. 13, 14, 15, 16  where dreams do scare, and visions terrify, so that the soul chooseth strangling and death rather than life. Job. 7. 14, 15.  
This trouble David felt in a great measure: which made him complain there was no soundness in his 
Psal. 38. 3  flesh: no rest in his bones: no quiet in his mind: no comfort in his soul: 
Ps. 38. 4.  the sight of his sins, and sense of God's anger, had so distracted him, that he roared for the very disquietness of 
Psa. 38. 8.  his heart.  
In this case take meekness; and this will bear up and bear out the spirit, and beware by any means of saying as Cain said, mine iniquity is greater than can be forgiven; (my 
Gen. 4. 13  punishment greater than I can bear.)  
But pluck up thy heart, and say 
Jer. 10. 19 M●c. 7. 9 1 Joh. 1. 7 2 Cor. 12. 9 Mat. 20. 29. 30. 1 Joh. 1. 9 Eph. 2. 4. Jo. 3. 16. Psa. 25. 8. Ps. 52. 1. Psa. 86. 5. Ro. 11. 22 Psa. 33. 5. Ps. 100 5. Ps. 145. 9 Psa. 34. 8. Psal. 103. 8, 9, 13. Rom. 2. 4.  with Jeremiah, This is my sorrow and I will bear it. And with the Prophet Micah, I will bear the indignation of the Lord, because I have sinned against him.  
And in this case there is no cause of too much dejection and distemper. For if we consider,  
The excellency of the merits of Christ: the sufficiency of his grace: the wisdom of God's providence: the faithfulness of his promises: how rich he is in mercy: how infinite in love: and that his goodness neither is nor can be exceeded by any wretchedness or sinfulness of man.  
He is so patiented, that he is long ere he be provoked; and when he is provoked, he is so gracious, that he is easy to be appeased: men cannot 

Isa. 57 19 17, 18. Num. 14. 18. Exod. 34. 6, 7. Ez. 18. 21, 22, 23. Ez. 18. 31, 32. Mat. 11. 28. 1 Tim. 1. 15. Mat. 1. 21. Isa. 49. 15. Psal. 3 27, Ps. 89. 30. Ps. 51. Ps. 37. 24. Mat. 24. 24. Rom. 5. 20 1 Joh 5. 9 Jam. 2 17 Rom. 11. 1. Mal. 3. 6. Rom. 11. 29. 1 Joh. 4. 4. Jer. 32. 40. 2 Tim. 4. 18. Deus non deserit etiamsi deserere videatur Aug, in Ps. 44. Delicta non videt vis amoris. Chrysologus Serm. 3. de filio prodigo.  
By such erroneous sins they greatly offend God, incur the guilt of death, grieve the holy spirit, break off the exercise of faith, most grievously wound the conscience, now and then for a time lose the sense of grace, until upon their returning into the way by true and earnest repentance God's Fatherly countenance shine again upon them. The judgement of the Synod of Dort. d● quinque Art. controv. in Eccles. Belg. cap. 5. the persev. Sanct. Sect. 5.  
As in Peter and David 2 Sam. 12. Luk. 22. See it in Origen, and others in primitive times. Putas hic est, non pot●st non esse, said later. Hiems est; intus est viriditas in radice. Aug. in Joh. 9 Habitus non amittitur: actus intermittitur: gradus remittitur. Vide Aug. in lib. de correp. & gra.   so soon fall out with their sins, though they have grievously offended: but he falls in with them, and becomes graciously reconciled.  
And as a compassionate and an indulgent Father forsakes not his Child when he is sick, so neither will God leave his Children when they have sinned; He may take distaste: they may be dejected (but being his) his grace and their faith shall never fail.  
For although the exercise and former comforts of grace may be lessened: 

Ps. 42. 5. 11 Ps. 38. 6. Mat. 13 4, 5, 6, 7. Rev. 2 4. Ps. 51. 12. 2 Tim. 2. 19 Rom. 11. 5. 1 Jo. 3. 9 Heb. 6. 10. Psa. 55. 22 2 Tim. 2. 13. Psa. 34. 8. Joh. 6. 47. Mal. 3. 6. Ps 10. 2, 27. Heb. 13. 8. Isa. 59 1. 2 Tim. 2. 12. Jo. 10. 28, 29. Joh 13. 1. 1 Pet. 1. 4, 5. Psa. 89. 35. Luk. 22 32. Eph 4. 3.  
For God who is rich in mercy according to uncha●geable purpose of election, doth not wholly take away his holy spirit from his, no not in their grievous slips, nor suffers them to wander so far as to fall away from the grace of adoption & state of justification, or to commit the sin unto death, or against the holy Ghost, or to be altogether forsaken of him. Judicium. S●n. Dodr. de. 5. Art. Controu. in Eccl. Belg. c. 5. the persev. Sect. 6.   the good motions of the spirit suppressed: the wont fervour of it abated: and the sensible operation of it interrupted: yet still it is there, when it is not felt: they have it though they know not of it. For it cannot be, God should forget, though man may be forgetful; God cannot deny himself; nor will he deny his favour to them that come unto him for it: what God hath been he is still: and can do, as much as he hath done: He will not leave the claim where he hath taken possession; reject what he hath received: nor disclaim what he hath once owned: He will not suffer his truth to fail; nor his spirit to forsake the heart, into which it hath been once admitted.  
When doubts are raised concerning things promised let them call to mind what they have known performed, and let this assure them of receiving more. It were extreme weakness for men to forsake their own 
2 Pet. 3. 17  steadfastness, and overwhelmed with the waves of temptation and corruption, to leave their hold of that which can only keep them from sinking.  
Let the temptations of Satan be never so strong: the corruption of their own hearts never so great; their sins never so many; yet the mercies of God, and the merits of Christ applied to the contrite spirit, the humbled soul: the believing heart by the sovereign and healing hand of divine Grace doth overpowre all that can be opposed; whose operations cannot either by Satan's subtlety, or man's frailty be frustrated or hindered, for so long as there is power in God to make him able: and goodness in God which will make him willing to help and ease the afflicted (for who is a God like unto him, forgiving iniquity, transgression, and sin) fall they may: utterly fall away they cannot, for the 
Mic. 7 18.  Lord upholds them with his hand; 
Psa. 37. 24  though some be of tender hearts apt to entertain troublesome fears and to have a hard opinion of themselves: yet let them not Judge amiss of God who hath mercy laid up for all that will seek it. God saith not to the humbled sinner as Christ said to the Jews (you shall die in your sins) but as he said to the sisters of Lazarus, of Lazarus sickness, this sickness 
Joh. 8. 21.  (this sin) is not unto death. Sin is the sickness of the soul, the Soul may 
Joh. 11. 4.  be far spent with sin as the body with sickness: but though the humours be 
Isa. 66. 2. Isa. 61. 1. Isa. 35. 3. 4. 5. 6. Is. 61. 2. 3. Ro. 8. 26. Jo. 4. 3. 4. Mat. 12. 20. Isa. 37. 15 Joh. 14. 18 Isa. 42. 3. Isa. 55. 12 Mat. 9 2. Col. 2. 13. Isa. 53. 1. Isa. 65. 18 Chrysost. in Gen. Hom. 19 Ps 51. 12. Ps. 22. 14, 15, 17, 24. 1 Tim. 4. 10 1 Tim. 2. 4. Jo. 11. 25. Act. 3. 19 Joel. 2. 12 2 Pet. 3. 9 Isa. 55. 7 L●●. 24. 49 Ez. 33. 11 Isa. 1. 18. Isa. 43. 25, Jer. 3. 1, 2, 13, 22. 1 Tim. 2. 4. Ps. 103. 10, 11, 12. Kin. ●. 15▪ etc. Rom. 5. 15, 16, 17, etc. Veh●m●nter & supra omnem modum exuperat gratia Dei delictorum magnitudinem, copiam & gravitatem. Laur. Alex. pag. 95.  corrupted and the blood distempered: yet if nature be not quite exhausted, and the spirits of life extinguished, the skilful Physician hath hope to cure the body.  
In like manner the soul Physician will bind up the broken heart: quiet the troubled spirit: cherish the seeds of grace: forgive the sins of the soul; and restore to a sinner the joy of his salvation. If they have faith to believe the promises of God, and repentance to bewail their sins: God hath mercy to heal their souls: the medicine and means of recovery is neither weak nor wanting to him that can apply it.  
If Sa●an put a conceit into the head of the sinner, that God will not be entreated: let it not get the consent of the heart.  
To sin is dangerous; but to cast away all hope of forgiveness is desperate, and therefore give not way to your own corruptions, and Satan's 
1 Cor. 15. 56 Ro. 6. 23. Ez. 18. 20. Lu. 13. 3. Ja. 1. 15. Eph. 5. 6. Ps. 31. 22. Job. 33. 10 Omne peccatum grave est. Greg. sup. Ez. li. 2. For every sin must be accounted for. Mat. 12. 36  temptations: if you be weak, yet in any case be not wilful; and take heed that a sin of infirmity, become not a fall of Apostasy. It is the Apostles advice, cast not away your confidence, but keep your hold still: which Job would not forgo, though God killed him. It is an evil heart, and unfaithful, that thinks of departing from the living God. Christians in their conflicts must not do as 
* Plut. in vitae Demosthenes'. Merito perit aegrotus qui m●dicum non uòcat, sed ultro qui venientem respuit. Musculus. Heb. 10. 35 Job. 13. 15 Heb. 3. 12 1 The. 5. 8. Dan. 9 9  Demosthenes did in the battle, cast away their shield (the hope of salvation,) for God hath not lost the bowels of compassion, if men have not lost all sense of grace. There is no sin so great: but is pardoned to the penitent: if man have the power to repent: God hath a will to forgive, his hand is never shortened, but when men's hearts are hardened.  
Think of Manasses Idolatry: David's adultery: Noah's drunkenness: Peter's denial, and Paul's blasphemy, all these sinned greatly but being greatly humbled for their sins by prayer and true repentance they obtained pardon: they could plead nothing 
Hab. 2. 5. Psa. 5. 15. 1 Tim. 6. 7, 8. Nam ideo fines transilimus, quia ad mille vitas, quas falsa imagine concipimus, solicitude nostra se extendit— unusquisque votis immensa latifundia non secus absorbet, quam si alvum haberet dimidii mundi ●capacem. Calv. in 1 Tim. 5. 7.  but mercy; and this may any one plead as well as they, and therefore never murmur at God, or repine at thine own condition: but be contented, and thankful, and put on meekness: Repent and be converted, and a time of refreshing will come.  
But nature is a great enemy to this excellent grace, for the nature of some is peevish and tachie, and content in no condition; never well either full or fasting (as we use to say.)  
Some when they have what they can desire, yet enlarge their desires as hell; and grudge if they be not satisfied: they murmur under plenty, and whereas necessaries should suffice, they are not content with superfluities. It is not enough that their covetousness is answered with plenty: but their curiosity longs after novelty; and if the multiplied devices of a luxurious wanton age, do not present themselves to their longing appetites: if their diet be not some choice delicacy; and their apparel of the costliest stuff and newest cut and fashion: they are sick of the sullens, and out of charity: both with God and man, such Humorists were the Israelites who murmured 

Quum alimenta & vestiarium nominat, delicias & abundantem copiam excludit. Calv. in 1 Tim. 5. 8. Prodiga rerum luxuries nunquam parvo contenta paratu: & quaesitorum terra pelagoque ciborum ambitio sa●fames, & lautae gloria mensae. Lucan. lib. 4. the bell. civil.  
In Coccino & Tyrio, etc. cedo acum crinibus distinguendis, & pulverem dentibus elimandis, & bisulcum aliquid ferri vel aeris unguibus repast●nandis: si quid ficti nitoris, si quid coacti ruboris, in labia aut genas urgeat, etc. Tert. lib. de Paenit. cap. 11. Psal. 78. 31. Num. 11. 33.   against God, until he corrected their corrupt humours by staying the wealthiest of them in the wilderness.  
Some again are troubled, and they know not where, nor know not why, but discontent they are, and out of all patience, conplain of crosses, and losses, and wants, of disappointments and pains, when they cannot tell where the pain holds them.  
In this case take heed there be not some Canaanite, some Jebusite in the Land, some secret sin in the soul 
Jos. 23. 13.  unrepented of; which (as a scourge in the side, and a thorn in the eye) will suffer a man to take no Rest.  
Moreover, some are naturally sad, pensive and melancholy, fall out with themselves, repine against God, and every man, they abandon all comfort, and repel all occasions of joy, delighting to nourish grief, and to entertain a pensive soul, they eat up their own hearts, and drink up their own spirits, this is a dangerous (I had almost said) a devilish humour (one hath said it) Spiritus melancholicus est spiritus Diabolicus, the Devil loves to fish in troubled waters, and is the most discontented spirit in the World.  
Discontent is oft desperate: Satan hath a Cord, a knife, etc. Hang: drown: stab: a violent hand, a virulent tongue are his Instruments to destroy man and blaspheme God, they are impatient of all pain: the least cross overwhelmes them; and so affects them; that they know not: they care not what they say or do, they Quarrel with God, with themselves, and with all men; a sad condition, and enemy to meekness. But all this while I have not cleared the Saints of that scandal that is taken against them for their distempered behaviour in their afflictions. Jobs uncharitable friends 
Job. 11 2. & 8. 2. Job. 15. 2, 3. Job. 35. 16 Act. 14. 15 Jam. 5. 17  in effect tell him to his face (that he raved and talked idly,) That the Saints have transgressed in their fits, cannot be denied, they were men of like passions with us, and in their passions sometimes mutined against God, and in the weakness of their spirits did shrink under the cross. Jacob for the loss of a Son will go down into the grave sorrowing: 
Gen. 37. 35. Psal. 106. 33. Jonah 4. 1 1 Kin. 19 4. Job. 10. 20 Job. 13. 25 26, 27. 1 Cor. 3: 1, 3, 4.  Moses speaks unadvisedly with his lips: Ionas frets, and is angry: Elias is weary of his life; and Job expostulates and reasons with God, and thinks him too severe: and in this they were carnal (as St. Paul speaks) walked as men by sense, and not by faith: but reason corrects sense: and faith rectifies reason: and when they come to their right reason, they acknowledge with David, it was their infirmity. 
Ps. 77. 10.  It is sure the Saints of God have a body of flesh, as well as a spiritual soul: their flesh is sensible and their souls affectionate; and as the one is sensible of the pain, so the other is moved with it; indeed to be more affected than there is cause is sinful: and it is sinful not to be affected, where cause is given.  
And if the Saints have been much affected under the Cross: they are therein not to be excused only but justified: if from a just ground for sin committed, and God offended. To 
●ob. 7 21. Jona. 3. 8. 10. Joel 2. 12. 17. Isa. 9 13. Jer. 2 30. Jer. 5. 3. Jer. 6. 26. 2 Cor. 7. 11. Let Tert. speak the discipline of Primitive Christians. Nos ver● jejuniis aridi, et omni continentia expressi, ab omni vitae fruge dilati, in sacco & cinere volutantes invidia Caelum t●n●imus, etc. Tert. Apol. advers. gent. cap. 40. in fine p. 71. Psa 51. 17 1 Pet. 5. 6. Gal. 5. 24. Col. 3. 5. Rom. 8. 13 1 Cor. 9 27. Ne frena an●mo perm●●te calen●i. Stat. 8. Theb. imperat hunc f●enis, hunc tu compesce catena. Hor. ep. lib. ● ep. 2. Pon● irae frena modumque. Horat. Sa●●r▪ 8. Heb. 13. 33 1 Cor. 4. ●.  apprehend God offended, and angry: and angry he will not be but for sin: and for this we find the Saints to have been both strangely and strongly affected, read the Psalms of David, the Lamentations of Hieremy, and see what impression the effects of God's anger did make upon their affections; and this God not only approved: but commanded, and blames them when they were not as was meet affected at his smiting them.  
He lays a Charge on them to rend their hearts, to afflict their souls, to put on sackcloth: to sit in ashes: to sigh and cry: to weep and mourn: and to make other deep expressions of troubled affections even to indignation and revenge (two main parts of Repentance as Saint Paul sets it forth) for God will have them break their spirits: humble their souls: be angry with, and take revenge of themselves by the wholesome discipline of spiritual mortification.  
Thus to do in dear affection, and true devotion unto God, unfeigned contrition for their sins: and compassion towards man may well consist with that meekness which the Apostle requireth to be put on.  
But here two extremes must be avoided, a mean must be observed: and it is a blessed thing to hit it, to know both when to be affected and how far.  
Affections of themselves are apt enough to run into excess, have more need of the curb than the spur, Saint Paul speaking of the Apostles and their sufferings, says, they were made as gazing-stocks, a spectacle to the world and to Angels and to men, such are the Saints they have many eyes upon them, and therefore should have a care to comport themselves decently and exemplarily that no pains or passions discompose or disorder the decency of their thoughts or duties. It may be, by their sufferings God intends the instruction of others: and it is a heavenly thing, when others as well as themselves, are bettered by their afflictions.  
To do otherwise were to fall short of their duty, or to exceed it, they fall short of their duty, that being afflicted are not humbled: not sensible of God's anger, nor moved with it.  
This some would bear the world in hand is their Patience, Meekness and Calmeness of spirit: but indeed it is a stoical negligence and carelessness, a senseless dulness and stupidity.  
When God's hand is lifted up they will not see; they will not grieve, nor fear, nor be humbled, nor troubled, not 
Isa. 26. 11.  daunted or dejected: there is no man but would dislike that in his Child, and repute it stubbornness rather than meekness and so will God, who is greatly afflicted when he sees affliction has no kindly work upon men.  
For men to be affected and passionate to be moved and troubled at the effects of God's anger may stand both with Reason and Grace.  
To this end God hath given man a soft and flexible nature to take impression of every passion, So that when God is angry he will have us to pour out our supplications and complaints to lament after him, and to be very 
Psal. 14●. 2. Jer. 4. 8.  much displeased with ourselves, that judging of ourselves, we may 
1 Cor. 11. 31.  not be judged of the Lord.  
They exceed their duty that in their afflictions are too much troubled, our nature urgeth downwards, and our passions have their self aptness and proness to that which is evil, men otherwise 
Gen 6. 5. & 8. 21.  unblameable, herein are worthy to be blamed; that any little or light affliction doth too much disquiet them, and makes them wondrous impatient, yea many for a small loss do so vex and fret, that like Rachel they refuse to be comforted, and 
Jer. 31. 15  become so peevish that no good counsel can charm them to patience, like Jonah they will defend their frowardness, 
Jon●. 4. 9  and with him will tell you they do well to be angry, but as God to him so I may say to them, do you well to be angry for a trifle? what is this or that man? or what is any man? that he should be so tender and tachie, there are very few that can be found better than David, or if than David better than Christ, I am sure they cannot be, yet David in the person of Christ says of himself (I am a worm and no man) the best man 
Psa. 22. 6.  compared with God is but as a worm of the earth.  
If then God shall tread upon us shall we turn against him: if he shall set against us: shall we strive against him! no! rather let us submit unto him, and humble ourselves before him, adoring his wisdom, and admiring the unsearchableness of his ways who ordereth all things if against our wills: yet according to his own.  
Yet there are some that shoot their arrows against heaven even bitter words, fearful execrations, heavy curses, reviling God and Man if they 
Atque Deos atque astra vocat crudelia mater. Virg. Ecclog. 5.  be crossed in their designs, and all things answer not their desires, they break out into exclamations and accusations against God, and in their furious and frantic fits with great horror they utter such prodigious speeches that are inconsistent altogether with Christianity or humanity, they forget themselves to be Christians, to be men, and behave themselves as brutes and devils, ready to forsake God, to revolt from Religion, full of bitter thoughts, breaking forth into such horrid expressions, which will make the heart of any moderate man to quake and tremble for to hear them in the height of their madness, raging against God and his creatures. Good men under the sense and pain of some heavy affliction, may be affected, may be moved, but affected or moved above measure they may not be, railing, and reviling, cursing and blaspheming is the language of Hell, and that man that uses it, is no better than an incarnate Devil, a passion to be tamed, and with much caution, as a dangerous pitfall to be shunned; and beg of God an humble, and a meek spirit, and thus much for meekness as it relates to God.  

The second kind of meekness which relates to man.  
Of Meekness towards Man.  
Meekness towards men is shown in a kind affection, and in a sweet and gentle conversation, and is chief 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 suppressed, when as both an internal and external tranquillity is observed, with modesty of countenance, together with a sweet and amiable comportment of the whole body, whose tongue is the law of kindness, with words both few and soft; affable; and courteous: censorious of none, injurious to none, respective of all; patiented, mild, and humble: ever ready to give a reason of the hope that is in you to any one that shall 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 virtue of necessity, and to put evil to good use. It cannot be discountenanced, will not be discontent, hath learned to pass by Indignites, to put up injuries: prays for what it cannot help: laments what it cannot mend: and patiently suffers what it abhors to do: bearing wrongs, and 
Rom. 12. 19 Mat. 5. 44.  forbearing revenge: receiving evil, but returning good: good for evil; for hatred, love: for blows, blessings.  
Thus God as the perfection of our meekness requires at our hands 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 recompense to no man evil for evil is a fair measure of meekness, but to overcome evil with good is a very high degree of Meekness, 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 virtue here commended: now will you hear what use we are to make of it, it must be put on.  Put on meekness. 
Meekness is a garment or apparel for the soul: and as a man is seen in his clothes, and known by them: so is a Christian by meekness. This meekness it comes not by nature; it is a grace of God, a fruit of the spirit. And a man may as well be said to be born with clothes on his back as with grace in his heart.  
This and all other graces we have not only as the gift of God to us: 
Jam. 1. 7. 1 Cor. 15. 10. Gal. 2 9 Eph. 4. 7. Rom. 12. 3. & 15.  but as the work of God in us.  
It is a spiritual and heavenly garment, and suited to the soul.  
It is a wonder to see what a great deal of care there is to get apparel for the body; and curiosity to fit it, that it may be comely; what strange attires 

Ornemus nosinetipsos spiritualibus ornam●ntis etc. 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 cord nostro debebat; quae indubitatum vanissimae mentis nostrae est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diatericus. in Analog. Evang. Domini. in Dom in. 1. Trin. par. 1. doct. 3.   for fashion, and unreasonable for charge, are devised and worn beyond ability. But the best and seemliest garment (which is meekness) is not regarded.  
This Garment the Apostle adviseth to get, and not to get it only, but to wear it. It is a fearful thing to think of the great neglect of this Apparel. But for that of the body 

Plus gaudeas intus in anima de sanctis virtutibus quam soris in corpore de pretiosis vestibus. Bern. in lib. de modo bene vivendi. Serm. 9 the 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 completing of a suit; that a ship is as easily rig'd as a woman arrayed. Appelles' his Apprentice about to draw the face of Helen, failing in his skill, painted her rich: much like to those who when they fail of virtue to beautify their lives, think to be known by their fine clothes. A many suits for their backs, and never a grace for their hearts: surely those are best clad that have their hearts clothed with virtue. And therefore put on meekness. Not on your tongues only, in sweet and sugared 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 Haltion days when the Sun of prosperity shines upon us; It is as a pleasant shadow.  
For all places! at home within doors in the family, it is as a precious ointment to perfume the house.  
Abroad amongst neighbours, it is as an excellent virtue to season your conversation: At the Market about your business: In the fields, amidst your : 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 wholesome 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 comeliness.  
4 In Monumentum: for distinction.   
First, Apparel is for clothing to 
Gen. 3. 7. Gen. 3. 21. Dici●ur vestis a velando, quod corpus velat aut fegat Var.  hid our nakedness: and to be a comely cover for our more uncomely parts. So meekness serves as a covering to hid and conceal the brutish rage of our heady passions: and the filthiness of our disordered 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, conceived in sin: and sin which hath blemished our understanding and defaced our purest mind, hath made much more deformed and ugly, affections and passions which arise from the bruitist part of the soul.  
Of these some are more gentle; relenting and tractable and easily drawn to the obedience of reason, others more furious 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. Quip 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 lays 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 bottom is discovered, and the Channel appears.  
The passion of Anger it deals by men as the jews did by the Egyptians, spoils them of their jewels and raiment 
Exod. 3. 22  of Reason and judgement; 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, 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. calls 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, etc. 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 unhandsome and unmanly behaviour, that he becomes a rueful 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 sons of Noah, Sem and japhet, 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 settling the affections, which when they are unruly must not be ruined, but rectified.  
Affections and passions were in the first Adam in the time of his innocency without perturbation; 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 stoic but (as Saint James said of Elias) he was of like passions and affections with us: and the 
Heb. 2. 17 Heb. 4. 15. Heb. 5. 3. In humana Christi natura duo consideranda sunt, essentia carnis & affectus, quare Apostolus docet non carnem modo hominis ipsum induisse sed affectus quoque omnes qui sunt hominum proprii. Calv. Expos. in Heb. cap. 3. ver. 17.  author to the Hebrews tells us he had a fellow-feeling of our infirmities.  
There was an Antipathy between our sins and him; he did loathe 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 disordered the whole frame of nature, that to this day there is a Schism in the soul, the inferior faculties rebelling against the superior, 
Gal 5. 17.  and passion fight against Reason: for naturally in man since the fall there is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a foolish 
Rom. 8. 7.  wilful heart that will not be advised, so overmastered with passion that it will not yield to enlightened Reason.  
How shall this difference be composed, and this rebellion of the passions quieted, the Stoics prescribe a Remedy worse than the disease, (to destroy them) but Saint Hierom likes not this way (which were, saith he, hominem de homine tollere, to unman a Man, seeing the passions are inseparably united to our human nature, which when it is out of order must be rectified not destroyed.  
As therefore in a popular Tumult 
Tum pietate gravem meritis si forte virum quem conspexere silent arrectisque 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 persuade 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 nails, and hair of the bondwoman, reconciles Sarah and Hagar, and makes them quietly inhabit under one Roof. Thus Christ Jesus hath showed us a way to cure our passions not to kill them; to qualify their heat, to rectify their disorder, 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 dwells in the body, there will be passions in the soul (whatsoever the stoics 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 poisons, who to make his confections more palatesome, and yet more operative, qualifies the malignity of simples by preparing them; making pason not only medicinable, but delightful, and so both cures and pleases.  
The passions thus handled by the discreet Christian, they are wholly concealed, and nothing of them appears but so seemly clad in the habit of Meekness that they lose their venom and malignity, and are a help no hindrance to the soul in the operations of it.  
Meekness is a Garment that well suits a Christian man, but in some Cases, upon some occasions at some time'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 profaned, 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 persuasions 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, etc. 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. Judas 11. 1 John 3. 12. Ionas 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 ourselves, and so careless and senseless 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 offered 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 sin when we intent satisfaction of a self humour. It is good to be zealous in a good thing always, 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 cain's zeal:) some out of choler, (this was Ionas zeal:) some out of Hypocrisy, (this was Jehues' zeal:) Some out of ignorance, (this was the Jews 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 magistracy and the priesthood questioned, if men will be factious, sacrilegious and unruly, it is then time for Moses to show himself to be Moses, (Gods minister and their magistrate). And a greater prophet than Moses yet no less meek (Jesus Christ the righteous) who had not a word to say for himself: yet in his father's 
Mat. 27. 14▪  cause when he sees the Temple, the house of God, the house of prayer, made a house of merchandise, a den of thiefs, hath a scourge to lash the prophaners of the Sanctuary, the Lamb 
Jo. 2. 15, 16 Jo. 1. 29, 36 Virtus siquidem discretionis absque charitatis f●rvore jacet, & servor vehemens absque discretionis timperamen to praecipitat, id●oque, laudabilis cuinentrum de est quatenus & fervour 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 show himself to be the Lion of Judah, thus with Christ and Moses (when a good cause wants it, and a lawful call warrants it,) we may put on a just disdain, a zealous anger against the enemies of Religion and peace, endeavouring by all good means to inform the judgements of such as are contrary minded; and to reform the practice of such as are ill-mannered, but in thus doing we must join discretion with zeal: lest like a blind Archer (who thinking to have slain a beast, killed 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 Sallust.  
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 observed both a due time, and a right order.  
1. A due time for every thing is beautiful in its season; and what is out of season is out of reason, there is a time for all things, public offences must be openly reproved, 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, 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 height of his sin.  
Abigal is commended for her discretion that she watched her opportunity, and dealt with Nabal, not in his drunkenness, but when he was sober: then she told him freely both of his sin, and of his danger.  
2. A due order must be observed, 
Pectora tantis obsessa malis non sunt ictu ferienda levi. Senec. in Herc. furente.  and as every sin is greater, so must we be more incensed against it. We must not swallow a Camel and stumble at a straw; be troubled at a moat and pass by a beam; we must not be more moved at some small offence wherein ourselves are concerned; then at a far greater that concerns us nothing; to be touched with an injury done against ourselves and pass by open blasphemy spoken against God; were not this to prostitute religion to our own reason, yea to our own passion, and 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 Sallust. 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 honour him for the good he hath.  
Reprehensions are not to be given rashness but with good advice; the mind of man is of a weak and tender constitution, and must not be chafed, when it should be suppled. 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: lest he seem rather to please his own humour then correct another's. Eagerness and harshness of reproof doth rather exasperate then reduce; virulency and bitterness doth neither please nor profit: reproofs must be sweetened with gentle words, and pleasing carriage, lest they be thought to proceed rather from spite and spleen than 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 righteousness 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 rob 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 wholesome instructions he should amend my life.  
Thus is anger to be clothed with meekness. But anger as it is a heady passion, and is hardly moderated, so is it many times misplaced, and sets against virtue and goodness. Is thine 
Mat. 20. 15.  evil because I am good? (saith Christ) and am I become your enemy because I tell you the truth? 
Gal. 4. 6.  saith Saint Paul; Cain was of the Devil and slew his Brother; and wherefore slew he him? because his 
1 Jo. 3. 12.  own works were evil and his Brothers good.  
Sore eyes cannot endure to look upon a bright and shining object: the fair whiteness of innocency, the lustre and brightness that is in virtue is an eyesore to malicious men, who search for privy slanders: and dig the filth out of lewd tongues, to cast upon the innocent, and think they have made a rich game of their spite, when they have made themselves most vile and wicked, to make him seem so.  
Anger is never more hot and outrageous 
Vide Ter. Apol. adversus gentes. cap. 2. pag. 26.  then when it sets upon innocence, truth and righteousness, when evil men are incensed against the good, they know not when to take up, and 

Temeritas quaedam hominum est quod odio prosequentur meliores, amant pejores. Basil. To. 2. Ep. 87. Luk. 23 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.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. Martyr. Dialogüm cum Tryp●o. Judaeo. pag. 227. Justin. Martyr. Apol. 1. pro christianis pag. 43. ibid. pag. 56, 57  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 Martyrs, Lege & quae seqùntur in Euseb. Ecol. hist. lib 8. cap. 9   can never rest but in his ruin. See it in the Jews who so hotly pursue Christ, that nothing will satisfy 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 inflamed the Jews against Christ, set the world on fire against Christians, which nothing could quench but the blood of those innocents', it was their 

Exitiabilis superstitio. Corn. Tacit Annal. lib. 15. Afflicti suppliciis Christiani, genus hominum superstitionis novae ac maleficae. Suet. Traug. in Nero. Caesarum. 6. cap. 16.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin Mart. Ep 90. Diog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenagoras lege pro Christianis. pag. 34.  
Nero Quaesitissimus paenis affecit, quos per flagitia invisos, vulgus Christianos appellabat. Corn. Tac. annal. lib. 15.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Ep. ad Diogn. pag. 497.  
Socrat. Eccl. hist. lib. 4. cap. 24, & 25.  
Caeterum, insignis vero & Catholicae Ecclesiae splendour, 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 infer. Eus. Eccl. hist. lib. 4. cap. 7.   crime they were Christians, and the world raged 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 itself raked for bloody inventions to take out of the way the blessed witnesses of whom the world was not worthy; but their meek suffering did conquer the cruelty of their persecutors, and overcame the world, for at last the splendour of the Christians lives, and invincible verity of their doctrine, did so prevail and triumph so victoriously over the lives and tongues of their enemies, that the blood of Christian Martyrs became the seed of Christ's 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 increase, that the world stood amazed to see itself so suddenly become Christian.  
Quis furor, O Cives? quae tanta 
Lucan. phars.  dementia? What hellish fury? what madness in their brains? with what blind zeal was the ignorant malicious 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, etc. 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 calls 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 bosom, like ravening wolves do waste 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 (says the 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 prevailed 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 breaks all bonds of relation, and innocent Joseph is hated by his Father's sons 
Gen. 37. 20. Gen. 37. 23.  (for his coat) for his coat! the pledge of their Father's love: the Ensign of their Brother's honour: 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 dared to have touched his coat with a violent hand, but their inveterate hatred having extinguished 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.  (says the deceived Father) and rightly! for what beast so fierce as inveterate wrath. But let them palliate their malice with pretences and hid their cruelties with a lie, yet the time shall come; when their eyes which were blinded with an ungoverned passion, shall be opened with an unexpected affliction: and their sin and their 
Gen. 42. 21.  Brother's 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 reproached. David a man after Gods own heart complains, 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 says and does he knows not what.  
The Wicked (says 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. Goodness 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: meekness is the bridle to check it. And it must have more of the curb and less of the rain: 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 and condition of men, and will deal with them with all meekness: putting a difference, saving some with 
Judas 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 another's 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.  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, showing 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 harms; 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 meekness and humility, how suddenly many times is fury turned 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 meekness is: for the one subdues the body, but the other enthralls 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 meekness; all his powers fall a shaking, and all his strength and courage sails him, when meekness doth oppose him. The tongue of the meek wisely guided hath as sharp an edge as the sword of the mighty and more enemies have been vanquished, and more Countries subdued by courtesy then cruelty. And experience teacheth us that a yielding easiness hath been preserved when a resisting stubbornness hath been ruined.  
In a violent tempest, the stiff and stubborn Oaks are overturned, when the pliable and bending reeds and osiers have been safe.  
The piercing lightning when it breaks forth, cleaves asunder 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 ruin of one or both, when wrath encounters with wrath, the conflict is or dangerous or desperate.  
Wherefore our Saviour's precept is a good rule (resist not evil.) And St. Paul teaches the same lession, avenge not yourselves, and this is no new commandment, but found in the old Testament, Leu. 8. 19 
Leu. 8. 19  Thou stalt not seek revenge, neither shalt thou keep in mind the injury of thy people. (saith Solomon) I will do to him as he hath done to me, I will reward him according as he hath deserved. Prov. 24. 29. Wouldst 
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 kindness, 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 meekness) and that in obedience to the word of God, lest we diver the course of God's 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 Judgements of God do follow 

Nullum tam arctum est Jugum quod non minus laedat ducentem quam repugnantem. Senec. de ira lib. 3. cap. 16.  
Consentiam itaque adversario meo, cedam denique urgenti aculeo ne bis oungat. Parcetur enim ei qui senserit & dederit locum irae. Bern. Serm. de verbis Domini, omnis qui se exaltat humiliabitur. In fine pag. 392. col. 2. G.    
low them, which many times take place, in the ruin of their own family's; and they in wrestling 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 patiented (besides the 
Mat. 5. 5.  hope of future blessedness in heaven) find a recompense here on earth, to live in peace and quietness: their names continue: their houses stand: their posterity increase: they keep their leaf and greenness: 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 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 and not malice the person.  
We know what the Jews said of John and of jesus: but wisdom is justified of their Children.  
Moreover, too much jealousy 
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 misunderstanding 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 easy 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.   able to bear it, when it was an Ox: how easy will he bear the injuries of malicious men, that hath attained 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 Courtesy to him that offers it, puts both out of Countenance. Thus Meekness begets peace and quietness, by setting a man in a way to pacify an enemy by silence and softness.  
1. By silence: Anger is a short frenzy: what profit is it, nay what folly were it, to exchange words with 
Quis enim phrenetico medicus iracitur idem ibid.  one that is frantic. 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 enemy's spite, 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 physic 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.  
Outrageous passions are violent and against nature (as a stone forced upward) strong at the beginning, and the further it passeth, the more it weakeneth, 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 patiented to put forward. Passion prevails on the sudden, but Reason gathers force by leisure. Serpent's 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 poison, their sting is mortal, it were madness to abide their bites; but after they have spent their venom with frequent bitings, you may handle them without harm.  
Secondly, By softness is anger pacified; a soft answer turneth away wrath, which Saint Paul and his fellow Apostles knew full well, and therefore they went a meek way to work with their enemies; being reviled (say they) we bless: being persecuted, we suffer it: being defamed, we entreat: 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 virtue.  
We read of the King of Israel, that he commanded to set bread and water before the host of the King of Syria, when he might have slain them; and he lost nothing by it, but by his courteous and gentle using them, he did so work upon them, that he prevented succeeding quarrels, 
● 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 superior 
Nam cum pa●e contendere, anceps est: cam superiore fur●osum: cum inferiore sordidum, etc. Senec. lib. 2. de ira. cap. 34. Jam. 3. 5.  is madness: with an equal, doubtful: with an inferior, 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 gins to kindle, who knows where it may end; it may begin in a poor Cottage, but ends in the ruin of Prince's Palaces.  
Break off the beginnings of strife; for anger to the mind, is as a coal on the flesh or garment, cast it off speedily, it doth little harm, let it lie, it frets deeply.  
The beginning of strife, is, as when one letteth out water, like a breach in the sea, therefore the Wiseman well adviseth, 
* Pro. 17. 14 Parva verba multoties homicidium perpet averant Chris. in Mat. 5. super illud qui dixirit fratri suo fatue quosdam unius verbi contumelia, non aequo animo latae in exilium projecit: & qui lovem injuriam silentio ferre noluerint, gravissimis malis obruti sunt. Senec. de ira. lib. 2. cap. 14. prope si. nem. Pro. 23. 29.  leave off contention before it be meddled with. How many are there who have suffered a sword in their bowels, because they would not suffer a lie in their throats; and a rash word hath been sometime the occasion of a world of bloodshed.  
It is a proverb, the hasty man seldom wants woe; for it is with a man given to wrath: as it is with a man given to wine: who hath woe? who hath sorrow? who hath wounds without cause? Prov. 23. 29. for a man's hasty spirit hunts him into snares: whereas of suffering comes ease: ease and quietness is the effect of quiet suffering; Learn of me (saith 
Mat. 11. 29.  Christ) for I am meek and lowly, and ye shall find rest for your souls; for if a man observe it, when he can bear injuries, and pass by indignities, and suffer reproaches quietly he shall find such a tranquillity in his spirit, such peace and content in his heart, as if he had gained some victory. But a man may wrong himself in being too gentle and patiented; 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 hare-brained: some so knotty and cross-grained, so dogged and surly; that they are capable only of the Restraint of fear. Meekness to such had need to be guided with wisdom, lest it prove cruel to itself. 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 control, 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 patiented: 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 not be amiss to put in here a Caveat or two.  
Let him beware of being too credulous, or too timorous.  
The meek is apt to be too Credulous: not considering that the Snake 
1 Joh. 4. 1.  lurks in the grass, it is not wisdom to be suspicious without cause: and it is weakness 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 poison in their hearts; their words smother 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 treachery 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 son (says Caesar) take heed of such that with Joab will salute you kindly, when 
2 Kin. 3. 27  they hate you deadly: smile in your face, and stab you at the heart: and Judas like, will offer a kissi, when they intent 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 plaguy fellows that meditate deceit: who like dangerous Curs, will by't and never bark: or like a slaughterman, that will claw the Ox on the back, that he may the better lay the beetle on his head. These are those white Devils, who when they speak fair, believe them not: for there are seven abominations 
Pro. 26. 25  in their heart: a false friend is like Solomon's harlot, whose lips drop as an 
Prov. 5. 3.  honeycomb, and her mouth is smother than oil, 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 of a foe. Beware! there are none more quickly ruined, than those who are most secure; remember what Jael did to Sisera, and if thou desirest 
Judg. 4. 21  to approve thyself 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 timorous, take heed of timidity, too much fear will put a man besides his meekness, 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 smoke and a stink.  
A lewd tongue, and a loud mouth when they begin to move and open, as if they would blast and destroy: 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 dwarves and flies. Like a kind of Serpent, which being full of poison, yet being toothless, hurts none but itself.  
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 cured 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 Remissness of spirit, may not pass for meekness: 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, troubled and torn; this is not a temper suitable to those Rules of Christianity which the Gospel lays 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 sink 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 enriched the Chapman with gain; unless they make account that God's displeasure, and the ruin of their souls will be advantage; a dear rate to lose God's protection, and incur condemnation: let no man enslave his judgement to orher men's opinions; but take courage for the truth, and whatsoever trouble or loss 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 hatred and malice; yet nevertheless 
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 God's glory, that he doth not so much as reflect on his own safety, whose thoughts being wholly taken up with zeal to the common good: leave no room 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 man's 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 God's way, whilst he is here, 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 virtue. 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 virtue. It is a sign 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 Superiors, whether in nature or place; for God who highly commends zeal for his Truth, strictly commands obedience to higher Powers: a reverential distance must be observed 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 business must be carried on, with meekness 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 tears. If God and Man stand in competition, the Resolution is a ruled 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 loss, or hope of gain, must not so benumb the senses, or corrupt our reason, as to admit a great evil, for a little good. When we see men bold and busy for error, even to impudence; it is a shame to be lazy, easy, 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 than are brutish, 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 into the heavy Judgement of God.  
The Meek man then must have a care he suffer not a vice to steal upon his good nature; for Remissness by no means may pass for Meekness.  
And he that is meek 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 thorns, and to dwell among Scorpions) the meek man Bernard fitly resembles to the Church in the Canticles, which is as the Lily among thorns. Now the Lily is a fair and flourishing plant, smooth, gentle, tractable, easy 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 staff of a spear.  
The meek man thus beset (like the Lily growing among thorns) with the sons of Belial (enemies to peace) that at every blast threaten to wound and tear him, must be vigilant for the preservation of himself.  
To this purpose S. Paul studious of the safety of the Christians (who lived amidst their enemies that were incensed against them) well adviseth, Rom. 12. 19 Dear beloved, avenge not yourselves, 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 spite 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 fatherless. When they curse, God will bless, 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 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 beautify 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 loved and commended in all. No platting of hair, wearing of Gold, or 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 Judgement of Saint Peter. Meekness 
1 Pet. 3. 3, 4.  is an excellent grace, which in the heart is tenderness, in the disposition softness, in the affections temper, in the mind calmness, in the carraige sweetness. 
Doctor Featley in Clavi Mystica, Serm. 3. in Matth. 12. 19 pag. 35.   
The excellence of Meekness 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 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 consummate, pauperem consolatur, divitem temperate: 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 seen, in omni sexu, in omni aetate formosa est. Age jam si effigiem habitumque ejus comprehendamus.  poor, guides the rich, prolongs not sickness, nor destroys 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 loved in a child, it is praised in a young man, honoured 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 wrinkles of grief or anger, her brows not frowning or sullen, but tempered to a cheerful 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, colour 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, etc. Tert. lib. de Patientia. cap. 15. pag. 203.  humility; her mouth sealed with the honour of silence, her colour and complexion bewrais her innocency, as one that is secure & fears nothing: she often shakes her head against the Devil, and her smiles are threaten.  
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 boisterous 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 pleased to speak of Meekness, 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 virtue: And if this were so, then were Meekness rather a disparagement than an ornament, But that it is not so, but a virtue well becoming the most wise and valiant is apparent.  
First, It is an ornament to the wise, for if Meekness, quietness and peaceableness had not well become the wise, the wisest man's name should not have been Solomon (that is pacificus, peaceable;) and the wisdom that is from above is pure and peaceable, gentle, easy 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 knowledge among you▪ let him show out of a good conversation his works with meekness of wisdom. And however the world may account men wise that know how to fish in troubled waters, and by keeping up a schism in the Church, or maintaining a faction in the State, do make a party; & weaken a common Force by dividing it; or that in private affairs knows how to overreach 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 patiented man, is the 
Jam. 3. 15.  wise man, when all is said; for the less patiented 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. Meekness then is a virtue 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 touched 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 Meekness is a want of courage, indeed the Philosopher saith, that anger is the spur of valour, 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 swordman with a witness; a braver Champion, a stouter man of his hands, and of a more valiant courage did never tread on God's earth: for he fought when all Israel feared; yet David was a Meek and tenderhearted man. My heart is like wax (saith he) it is 
Psa. 22. 14  melted in the midst of my bowels, yea when that foul-mouthed Shemei reviled and cursed David to his face: yet 
2 Sam. 16 7. Ibid. 11. 12.  he forbade 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 appeased by none of his good services, when nothing would satisfy the Tyrant but the blood of that innocent; and when God had delivered him into David's hand; and his friends and followers persuaded to kill him, yet David would not consent any violence should be offered 
1 Sam. 24. 6.  him. Yea he was so loath at any time to take offence, and so unwilling to give any, that his heart smote him because he had cut 
1 Sam. 24. 5.  off saul's skirt, surely then! it doth not bewray a want of courage to forbear revenge: Potuisse nocere & nolle magna est gloria. It is the greatest honour 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  days, who will not suffer the least injury to pass unrevenged, and for mere trifles, grow out of measure so 
Quorum praecordia nullis interdum aut levibus videas flagrantia causis  offended, that the tedious trouble and charge of many years' suit can hardly reconcile them.  
And others will redeem the least disgrace with a stream of blood, and cannot rest, but like men out of their wits take on, until they see their enemy weltering in his gore. Corpore trunco invidiosa dabit minimus solatia sanguis. Yea moreover to some, all company is loathsome, all places irksome, and their own life becomes cumbersome, except they 
A● vindicta bonum vita jucundius ipsa.  can be avenged of their enemy.  
For being wronged in their reputation they take themselves bound in point of honour 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, judge; whereas indeed in the judgement of the more civil Heathen: this practice is reputed barbarous: there are other ways for men to right themselves, and repair their honour allowable both by the laws 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 God's office; who by himself or his Ministers doth undertake to right all such as suffer wrong. He that draws his sword in a private quarrel: unless it be to defend himself, and to secure his own life; Is a Rebel against heaven; and no colour or pretence whatsoever can quit him from bloodguiltiness. I shall need to say no more to this purpose, seeing it so clearly appears that Meekness may well consist with 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 Meekness is the badge 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 follower's sheep, which is a 
Joh. 10.  gentle, quiet and harmless Creature, 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 aims. And Saint Paul to 
Mat. 19 13, 14.  the Romans affirms that he that hath not the spirit of Christ is none of his, 
Joh. 21. 5.  now no disgrace doth touch a man so ne'er as to say he is none of Christ's, 
Rom. 8. 9  no Christian; & no Christian he is (St. Paul tells us) that hath not the spirit of Christ, now Christ's 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 enraged against one another, that they cannot rest whilst they can see one alive, do show of what generation they are, the seed of the Serpent; by their malicious cruelty they do declare 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 itself 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 Christ's own; those men are like wolves and Tigers 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 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 fight & 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 Emperor, when I am compelled unto it, I am yet to learn what kind of resistance I shall make. I have learned 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.  ers and Goths, 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 (says Tertullian,) is no man's 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, etc. 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 restrained by the conscience of their Religion which taught magis occidi 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 threatening 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 Livery of the Church of Christ is Meekness: and the good Christian is far from brabbles, and will rather suffer evil than do any. 
Accipere quam faccre praestat injuriam. M. T. C. T●sc. quaest. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. lib. 5. cap. 11.  And it is more comfort to a Christian and honour 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 judgement 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 shoe, doth pair his foot.  
Christian men must bear the reproaches and injuries of the men of the world, their hearts must not rise, nor their tongues rail, nor their hands violently attempt any thing against their enemies: but they must fairly and gently lay their faults before them, that they may see their error and repent of it: and if they will not be reform, lawful remedies when they can be had, may be used; and in the mean time they are to be pitied and prayed for, till they can be brought to a sober reckoning; and this is the Meek man's 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, choleric fumes, resisting 
2 Tim. 3. 8  the truth, men of corrupt minds, no judgement, little honesty, whose folly is manifest to all men, are these the marks whereby Christ's 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 coals of contention, throw about their firebrands, 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, foaming out their own shame, murmurers, 
Judas 8. Jud 8. 13, 16.  complainers, crying down Ministers, Sabbaths, Sacraments, Churches, all Order and Government (as the Edomites did Jerusalem) 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 divers ways, and be divided in their judgements and opinions, yet like Samsons foxes, they are tied together by the tails, 
Judg. 15. 4.  and in their ends and aims they all agree.  
Is this the effect and fruit of that Third Testament, that law of love, that eternal Gospel (as they are pleased to call it) the product of the holy Ghost in these last days? as these fanatics 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 Meekness: for where Meekness is, there will be a quietness of heart, a calmness of spirit, a teachableness, a tractableness, an easiness to be persuaded, there will be patience, humility, and a fear and tenderness of offending.  
For want of Meekness what lamentable rents have been in the Church of Christ in former times: not only about things indifferent, (the Eastern Church following one custom 
Read Eus. and So●. their Ecclesiastical histories.  & the Western another, opposing each other with greatbitterness).  
But also about things merely mistaken, the contention has grown so hot between the Greek and Latin Churches, that the Christian world was like to be torn in pieces for a mistake of words: the Greeks judging the Latins Sabellians: and the Latins the Greeks Arrians: had not this difference been seasonably composed by Athanasius.  
In latter times what contentions have arisen in the Churches of Germany, Sweden, Denmark, France, Helvetia, about the ubiquitary presence, predestination, losing and not losing of grace, etc. Which were much increased 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 days 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 poor 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 pernicious to Religion. Alas that the Church of Christ should be so rend about certain accidentals, immaterials, unnecessaries: when there is agreement in fundamentals and such points as are essential to salvation; away with those contentions that occasion shame and loss to both sides. And let us endeavour to quench those flames which have already burnt down so many and so worthy parts of the house of God.  
When Meekness hath been laid aside, and cruelty put on, what lamentable combustions have been in the Christian World? what fury did Satan send up, to animate Nation? against Nation: and in the same Nation one man against another; the mischiefs of an intestine War (occasioned for want of Meekness) the Ruins 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 moved? What fractions have been raised? The glistering sword, whose face flashes forth lighting of terror, hath passed through the land, wasting and destroying: the sad Calamities of a Civil War are better known than that I should spend time to repeat them.  
Alas! what hath any Kingdom gained 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 Kingdoms, have been by means of such Contentions, either torn in pieces with intestine division, or subdued to foreign Princes, under pretence of assistance and aid! And our own Chronicles make mention how sore this Kingdom hath been shaken with these dangerous evils. 
The Baron's wars, and the wars between the Houses of York and Lancaster.  And yet neither the examples of other Countries, nor miseries of their own are sufficient to make men beware; and you shall ever observe it of any Nation, that then it gins to be miserable, when it ceases to be obedient. Rebellion puts an end to the prosperity, and gives beginning to the misery of any people.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophilact. Com. in Ep. ad Rom. 13. 1. 
Let us then beseech the God of mercy that he would send down from Heaven a spirit of Meekness, 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 heal the hurt of the Daughter of his 
Jer. 6. 14.  People.  
For let me tell the World, tedious suits and bloody Wars are a scandal to the Christian Riligion. It were a great deal 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 God's ordinance.  
For the preservation of men's lives, honours and estates: as well by force of Arms, as suits of law.  
Yet no suit 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 malice must bear the sway: and not the fury of unruly passion, but the wholesome direction of rectified reason should govern our affairs. The Lord of Hosts is the God of peace, and thither should suits and war tend, to gain a more safe, honourable and settled 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 persuade them to peaceableness: and that our cause is much like that of david's, to dwell amongst those that are enemies to peace, that when we speak of peace they are for war. 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, and then let God arise and let his enemies 
Psa. 68 1.  be scattered; let them also that hate him, flee before him.  
In persuading to Meekness then, the Apostle never meant to deprive men of lawful remedies against wrongs and injuries, when in a fair way with moderation and Meekness men seek to right themselves. But only to let men know how well it becometh Christian men to be gentle & mild, & to prosecute their affairs not with rigour and severity, but with Meekness, by such proceed giving men to understand that reformation, not revenge is aimed 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 Magistrate, who should order his actions according to Reason, not after his Passion. Clemency (saith Symsius) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a virtue 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 Clemency, 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 delays, being urged to sign the writing, he much against his will, took the paper, and cried out, I would I knew 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 clemency of those Magistrates is worthy to be remembered, who deferred the execution of such persons (that by their Laws were condemned to die) for certain days, 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 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 form of a Commonwealth, and amongst 
Insignis Regis forma, dissimilisque caeteris tum magnitudine, tum intore hoc taméns maxim 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 people's 
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 Prince's greatest safety, and this is procured, and maintained with gentleness and humanity, the wisest and the greatest Princes have left to the world many notable examples 
Qui Clementes sure 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 Clemency, whereby they have established their throne, and made their Empires more firm and lasting, illius magnitudo stabilis fundataque est, his Majesty is sure and permanent whom men are persuaded 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 Clemency, it is the most precious Jewel in the Crowns of Princes, an addition to their greatness, 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 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 all, the hope of none, whose presence is desired as some Celestial influence, and whose person is beheld with almost a divine veneration, for he that comes nearest to God in his clemency and moderation, why should he not be next to God in our love and estimation?  
3. He shall be better obeyed: 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 advised following, than rash resisting. Besides the clemency 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 approved, 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 metalled 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 Anarchy, 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; clemency to the bad, is cruelty to the good: it is the duty of a good Magistrate to stop the mouth of wickedness, and to vindicate a wronged innocence. 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 wickedness is grown exemplary, and wickd men incorrigible, the Magistrate must deal with them as the Chirurgeon 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 ruined, 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 Chirurgeon in cutting off a member, or searching of a wound, is deaf to the complaints of his patient, and heeds not his tears nor his cries, till he have done his work. So the good Magistrate, though never so meek, doth stop his ears 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 moved with the tears and sufferings of desperate and incorrigible offenders.  
The Magistrate than 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 man's nature is dishonoured in a personal suffering.  
2. Respect must be had to the end, and that is, first the reformation, not destruction of the delinquent: 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 increase, Prov. 
Pro. 〈…〉  28. 28.  
For as the painful husbandman doth gather out the weeds that the Corn may grow the better, and cuts 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.  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 Clemency regard unto the measure, and to the end; for the Magistrate, like the Surgeon, should have an eagle's eye, a Lion's heart, but a Lady's hand; skill and courage, but withal tenderness and gentleness.  
For the threats of the Magistrate should be like thunder, which affrights 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 vile. And now you have heard that meekness is a garment meet for the Magistrates wear.  
Secondly, mildness 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 courtesy; the Ministers of the Gospel are to be followers of Christ, and he was a Lamb for meekness: for were a Minister never so well gifted, and had the tongue of men and Angels, if he have not meekness and charity, all is nothing; and therefore 
1 Cor. 13. 1  Saint Paul's 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: 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 reform, 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 meekness: 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, shows the 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 meekness; for the good Minister, like David's shepherd, hath a rod as well as a staff. A rod of correction, 
Psal. 23.  as well as a staff of consolation; A staff to uphold the weak, a rod to beat down the wicked. For the Minister, if occasion be, may, and aught to use sharpness, 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 fervency. The severity of the Law required a gracious dispenser, and therefore it was given in the hand of a Mediator; but 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 yourselves (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 God's ablest servants, his best Ministers, sometimes too passionate and hasty, and sometimes too remiss and slow: and therefore as the slow are to be excited and quickened, so are the hasty to qualify their natural sharpness with gentleness and moderation. Peter was a mild man, filius Jonae, the son of a Dove, and therefore had James and John joined with him who were Boanerges, sons 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 stubborn, 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 Noah's 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 gentleness, for the will of man is naturally stubborn, and therefore sweetly to incline it, and gently to move it, is the best means effectually to persuade it, which otherwise will become invincible by any terrors or threats of death or judgement, 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 God's Commandments, then to preach the Word in meekness, for is not God the Father, the Father of mercy? 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 kindness, forgiving sins and iniquities; and are we not called to the imitation of our heavenly Father, to be like him in this particular, in patience and meekness, and tenderness of compassion? God the Son is the God of all grace, the very character of meekness, who would not break the bruised reed, nor quench the 
Mat. 12. 20  smoking flax. Who came not to destroy men's lives but to save them. Not 
Luk. 9 56.  to beat down, but to build up the , when he comes it is like 
Isa. 61. 1.  dew upon a fleece of wool, 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 breathes 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 Christ's the properties of a Dove: meekness, gentleness, simplicity and innocency; and if there were no more, this is sufficient; the united examples of the three persons, Father, Son, and holy Ghost, to work us to this gracious practice of meekness in our callings, and Saint Paul showeth that the servant of the Lord must be no striker, but gentle towards all men, apt to teach, suffering the evil 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 deal 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 themselves unworthy of everlasting life. Of such the Apostle hath passed his sentence, he that troubleth you shall bear his judgement, whosoever he be. Wherhfore 
〈…〉. 10.  let Ministers, who suffer according 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 spoilt them. And now you have heard Meekness is a garment meet for the Ministers wear.  
●astly, It is a Garment for every man's wear, of what condition soever he be; if he be poor, meekness will make him patiented 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, injured, 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 honoured, meekness will make him modest, gentle, not proud nor puffed up.  
You perceive how much it concerns every man, in whatsoever condition he is in, to get meekness; which, that he may do  

somewhat he must labour 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 thing himself is; will learn to deny himself and acknowledge 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 murmur or repine against God.  
But will account the meanest of God's 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 woeful rents and breaches have there been, even amongst Brethren. Witness the falling out between Paul and Barnabas, 
Act. 15. 39  chrysostom 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 heightened and aggravated 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 pontics 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 shadows: 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 addleheads. With some (all unlawful both opinions and practices shall go for Conscience.) Affection and the stiffness and unflexibleness of their own wills: 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 they are concerned or interested, they will evade a duty so far as the pretence of Conscience will serve their turn.  
Now let any man judge 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, some logomachia, some trifle 
Modicis ac valdè minute 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, etc. 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 denied, is not always to be declared.  
Besides God is above conscience, and God hath set us Rules to act by, and if we leave God's Rule to follow our own humour, this some will call conscience, but such an one as must first be mortified, then Reformed.  
And what is more usual than to pretend conscience, when other matters are intended. Hypocrisy is a painted Sepulchre; what is more usual then to paint over a rotten heart with a zealous mouth, Absalon's 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 aims than God's service, and only makes Religion for which he seems so hot, a Stalking-horse to his own ends.  
The greatest villainies that ever the Sun saw, have been committed under pretence of Religion and Conscience: What will men be ashamed? What will men be afraid to do? that in a bad cause dare appeal to God and Conscience; to say nothing of the 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 calls 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, dissension.  
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 affections, and there is discord.  
So where there is division, there is dissension 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 joined together in one by a spiritual bond a religious knot; (for Religion they say comes a Religando) because it fastens and ties 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 inquire how the unity of faith tends to meekness. That faith is one Saint Paul puts it out of Question, there is but one faith.  
For as there is but one common 
Judas 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 profess alike 
Joh. 2. 22. Mar. 1. 15. 2 Thes. 2. 12, 13. 1 Tim. 4. 3.  precious in all.  
This faith is one, as having one divine truth for the general object 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 multiply their faiths, as Judah her Gods.  
And whilst every one strives to make good his opinion to the prejudice 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 marvel though their foul mouths be opened against the Orthodox, (whom like Beagles they pursue with opon cry) when they open their mouths against God, his case is the same with Gods; because God and he maintain the same cause; and therefore the Psalmist prayed, Arise O God, plead thine own cause, remember how the foolish man 
Psa. 74. 22  reproaches thee daily. Who knows not that Heresies make men insolent, proud and stubborn, speaking perverse things to draw Disciples after them, by whom the way of truth is 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 fallen 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 show, some appearance and probabilities of truth, their doctrine is the doctrine of Devils, and therefore had need of sophistication to make it either plausible or passable.  
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 hypocrisy 
2 Thes. 1. 11  (saith the Apostle). Knowing that the simple never put it to the question, swallows all, takes upon trust, and with salomon's fool believeth 
Pro. 14. 15.  every word.  
And some that would be accounted wise, (whether for private interest, or personal engagements, or what other particular concernment I inquire 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.   on error, and will be miserable in despite of pity. We read in Saint Austin, in the first of his meditations, 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.  manichees raging against the Sacraments, in this case the Meekness of one side must cure the madness of the other.  
Can they err with sobriety, keep themselves within the bounds of moderation; and be ready to lay aside their error, when they are convinced of it, somewhat might be said in favour of them; but when that which with great peremptoriness they have rashly taken up, with much pertinacy and stubbornness they will obstinately maintain, and desperately with bitterness fly 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 compass sea and land to make a Proselyte; it is high time that such be dealt with, as Seducers, and destroyers of silly souls. 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 Heretic, 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 meekness: whom no fair means can reclaim, rigour and extremest severity is fittest for them: this for Seducers.  
But such as are seduced through weakness or ignorance, must be pitied, not insulted over: in this way to be profitable, is to be pleasing.  
Anger and indignation must be suppressed, Meekness and Charity must shine forth, tears in the eyes, grief in the heart, compassion in the bowels, tenderness of affections must witness the desire to help them out of their error. Brethren, if any of you do err from the truth, and one convert him, let him know that he that converts a sinner from the error of 
James 5. 19, 20  his way, shall save a soul from death. Overcome them with kindness, 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 haste, 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 judgement only, be not too rigid in judging such failings, if from infirmity.  
It were harsh to condemn every error for heresy, about truths of lesser moment, and remote from the foundation; all that descent from us, or think otherwise than we do, are not to pass 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 enfolded in generalities; which being throughly scanned, a more full, distinct, and express knowledge is attained: and unto such to whom they are still veiled, if they come not up in every particular to our sense, they are with meekness gently to be entreated, not rashly to be reprehended; so many as build upon the same foundation, 
1 Cor. 3. 12  though the superstructure differ.  
The fiery trial shall manifest every man's 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 calm will quickly follow.  
The next, we must labour for an unity of order, that of faith respecteth Doctrine, this of Order, Discipline; the Doctrine of Faith is upheld and maintained by Order of Discipline, and what Order can there be, where there is not unity? but where all decently and in a seemly 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 inform, etc. 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, bonam temperiem: si animu virtutem: si ●orpor● sanitat●m, si civ●tati●us & familiis, pacem & coacordiam piaestat, etc. Plut. moral. lib. de Homero.  one enother. The Church without order, is as a monstrous body without shape, or as the first Chaos, without form, a rueful spectacle, a burden to itself, and a prey to others. Now Unity ever attends Order, and these are followed with meekness and tranquillity, but where disorder is, there is division, there's confusion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lyranus, Hieron. Tremel. Tertul. Oecumen Estius. Bib Reg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Constit. Apost. lib. 8. cap. 31.  there's dissension, there is tumult, great disturbance, and things turned up-side down; for so that word of Saint Paul is by several Authors thus variously rendered: by which we are given to understand the beauty of order and unity, which God in a special manner is pleased to own, as very much conducing to the peace and quietness of the Church, without which there is nothing but jars, and broils, and rents, heart-burnings, and spleen against one another, to the decay and overthrow of meekness, which by order and unity is brought in, upheld, and maintained. But there are not a few that say (for what ends I will not, I cannot say) that the best way to peace and quietness, 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 unicique 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 cuique 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 form differing from both; where there is this diversity of worship, division about Discipline, take heed of corruption in Doctrine) Heresies are not fare off.  
How great an enemy to peace and quietness, and consequently to meekness, let experience speak; our enemies could wish no greater mischief amongst us, than to set us at odds, 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 public 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 meekness, let it not seem an impertinent digression if I take leave not largely to discourse 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 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 myself with modesty, and make profession, that it is better to obey God than man.  
The Question than 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 maliciousness to the contempt of a lawful authority, 
1 Pet. 2. 16  which Saint Peter dislikes.  
These two in the judgement of these two great Apostles should regulate our Christian liberty about things indifferent. It is well men know their liberty, but not fit always 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 still remains the same in the judgement 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 itself, and of its own nature was determinable to either part, and so left free to the party concerned to do or not to do it: upon the access of a moral, or legal injunction, (by the rule of honesty or justice, the party concerned is obliged 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 meekness 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 meekness, 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 at that which they pretend they can, but sound 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 unlawfulness 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 joins not with them in their practice (whereas another's 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 persuaded in his own mind; and let us all behave ourselves in all meekness, with discretion, not unseasonably, 
Rom. 14. 5  or disorderly, not lightly, or rashly out of due time and place, doing ourselves, 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 edify 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 itself, 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 do) when it is found to be inconvenient. The public good should control 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 judge 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 virtue 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 duly observed. 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, atque 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, etc. parag. 27.  men be distinguished by their several Rights and Customs, all being united in one civil policy, for the maintenance of their common peace and preserving of amity. If in managing civil affairs, 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 we think disorder and confusion to be privileged in the holy congregation, which is not permitted in any civil Assembly? grant this and how deformed will the face of public 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.  such variety of minds, and so great repugnancy in their Judgements 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 observed.  
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 supreme Authority) shall ordain as fittest and most convenient.  
For as in every Church multitude of unsignificant, and unlawful Ceremonies should be declined to avoid superstition: so it will be very fit (to avoid ccafusion and profaneness) a certain and set form should be used, unto which all should be bound that by such means Devotion may be excited; and true zeal kindled; when we see 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 Polity.  in the minds of men.  
Now for order and decency for ceremonies and circumstances in the public 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, etc. 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 expressed: 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 ourselves 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 public worship 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 public worship are to be followed. Now then for the manner of God's outward worship, we are ro take our directions from the Governors of the Church, whose constitutions and ordinances are to be obeyed, 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, etc. Calv. lib. 4. Inst. cap. 10 parag. 31.  only, comely 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 allege: every man knows how easy 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 vicious humours be obnoxious to the health of it, a care is taken that by fitting medicines they be expelled: 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: Schismatics like Satan 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 Ankles; strait to the knees: anon to the loins, and at last to a River that could not be passed over.  
So let them have their will with 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, etc. 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, comely 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 (you'll say) seeks to satisfy 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 ages) have according to the general Rule of God's 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, etc. Calv. Inst. lib. 4. cap. 11. parag. 31.  better and further than others, than 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 custom, neither the Churches of God. The Customs of 
1 Cor. 11. 16.  the Church that consist with decency, order and edification are to be observed without scruple or contention.  
Some are so scrupulous, nice and wayward, peevish and unsatisfied, that they are ever whining, they are never 
Super transversam festucam incedere. Call Inst. lib. 3. c. 10. par. 7.  pleased 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, etc. Calv. Inst. lib. 4. cap. 23. par. 14. Dominus not stir Christus Sacramentis numero paucissimis, significatione praestantiss●mis, observatione facillimis novi populi ●ocietatem colligavit. Ep. 18. ad januarium.  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 comely: In observation easy: 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 discodere non liceat. Calv. ibid. Calvin. ep. 200. Anglis. Francofordiens.  
Legitimae Ceremoniae Senatu Ecclefiastico institutae, etc. Etsi non peruse; 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 Prince's imposition and Church's determination doth causea kind of necessity. Beza Ep. 24.  
David Paraeus in Rom. 14, 15. * Melanc. loc. come. 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, etc. 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: two nihilo sunt meliores, quam illi qui affingunt n●cessitatem in hoc genere traditionum servando: sicut enim illi qui contendunt hujusmodi 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 fanatics, etc.)  
Steckelius Annot. in loc. come. M●l. de liber. Chris. pag. 125 prope finem.   moneys 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 seen in every Creature. Look on Heaven and Earth, we see comeliness in their fabric; order in 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 School 
Schola Decori Clem. Rom. lib. 8. cap. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Hom. 1. in ● ad Cor. Cant 6. 4. 10.  of comeliness and of order, and is a name not of Separation and division, but of concord and union: the Church is compared to a well-ordered Army; now an Army of all Assemblies can least bear Disorder; disorder it, and ruin it: by which is intimated unto us, the necessity of order in the Church  
What 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● & Regiment, acephala mult●tudo congregata f●erit, non ●o●u●u● sed turba vocatur; non est civitas sed confasio; Babylonem exhibet, de Jerusalem 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 compared to a body; a body consists of many Members or limbs, these by nerves or sinews and joints 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 joints are order 
Eph. 4. 16. Col. 2. 19  and unity.  
If the sinews be broken, or if there be a Contortion, a Contraction or Convulsion of them; a Luxation (solutio continui) a dislocation of the Joints, by which the parts of the body are kept and held in their Contiguity and continuity; though the body may live, it is deprived of action and motion: at least its motion is both uncomely and painful. Thus Schism and Division puts the body out of frame, out of Joint (so Saint Paul implies) when noting the Schisms in the Church of Corinth, he declares they were disjointed: exhorting them to beset again or perfectly joined together, for so the word imports. To take Unity and order from the Church, is as much as to take sinews and joints from the body, by which it is rendered 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.  limb is able to help itself, or to be useful or serviceable to the body, but is a trouble and grief to itself, a vexation and torment to the whole body.  
This is the present state of this Church, it is quite out of frame, miserably disjointed, disordered; distracted and dismembered, torn into pitiful rents and Schisms and factions, how bitterly and satirically doth one inveigh against another, what rude contentions and uncivil contestations? how stout and stiff one against another, how is discipline and order neglected and vilified by every self-willed peevish silly creature who yet hath spleen enough to disturb our peace and disorder our unity. It is with this Church as the Psalmist complains it was with the Church of the Jews; 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 torn into pieces: & no marvel! when there are so many wolves to scatter the flock. But let us be followers of that our good shepherd, 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 quietness, 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 that we must labour for that we may have meekness; 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, grudge and murmur amongst men, which many times like a concealed fire, breaks forth into such a flame that consumes 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 pre-eminence, 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 err, they think it a disparagement to confess 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 spirits, who taken with their parts, and for worse ends, help to maintain the faction, cry up their Leaders, who gotten into the midst of a crowd, the silly people that are carried away with Hobubs, (like  that follow the steps of those that go before them) for companies sake will bustle, and busy themselves to do they know not, they care not what.  
Secondly, beware of covetousness, another enemy to meekness, 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 envy, strife, rail, evil surmisings, 
1 Tim. 6. 4, 5.  perverse dispute of men of corrupt minds, and destitute of the truth? From whence all this unquiet? but from this Satanical delusion (that Gain is godliness.) It is evident, and he that will not shut his eyes must see it; That the greedy desire of the Church's means, hath created unto her, her greatest troubles. What scufling is there to keep by greedy dogs 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 ruined 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 place and power, he troubles a whole Kingdom. He that hasteth to be rich, cannot be innocent; when men's 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 meekness, beware of covetousness.  
Thirdly, Beware of envy and malice, for these are great enemies to meekness, where these are, there can be no quiet, every one will be some body; and he that hath no sufficiency to raise himself will make a ladder of any mischief. Who can stand before Envy? (saith Solomon) 
Prov. 27. 4.  Abel could not, nor Joseph, nor David, Moses and Aaron must be brought down, though the Conspirators sink to hell. What supplanting and undermining, like Lisander piecing out the Lion's skin with the Fox's tail; what malicious and envious men cannot do by force, they will attempt by fraud. What strong oppositions, what deadly contestations these devilish lusts have raised? let Athanasius speak, what slanders, calumnies, and odious aspersions have men thrown upon their competitors; & si non aliqua nocuisset mortuus esset, Envy and Malice will rake Hell 
javidia 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 Envy a third enemy to Meekness.  
Fourthly, Beware of Ignorance, it is a blind enemy, but a bold one, stubborn, rude, boisterous, 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 bear robbed of her whelps meet a man, rather than a fool in his folly. Bray a fool 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 astray, they must yield themselves to be reduced. If God do open their eyes, whereas they were blind, let them not be shut against the known truth. Frowardness, waywardness, pettish, and peevishness, are the individual companions of ignorance; it is trouble some to deal with, wherefore if thou wouldst retain meekness, beware of ignorance.  
Fifthly, Beware of suspicion, an enemy also to meekness.  
Men that are conscious to themselves 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 suspicion, and cunningly foment the same: what will they not do that are base, that others may be thought as base as they; they'll 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 blur the persons to whom they stand illaffected?  
This is the Cancer of the soul that eats into it, and will eat out all grace and goodness. It is not goodness nor innocence that can privilege a man from suspicion: 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 eggs, 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 spite utter against the most innocent? the man is faultless, but they are self-willed, nor is innocence a shelter against eviltongues, malice never regards how true any accusation is, but how spiteful.  
Sixthly, Beware of Novelty and Lenity, great enemies to meekness; 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 enjoyed, but we grow weary of them, and are only constant in unconstancy; that which pleases to day, 
Quod voluit speruit repetit quod nuper omisit. Horat. Inconstantia fastidic amicos. Plut. Mor. Aliud stans aliud sedens cogitat. Sallust. Orat. in Cicer. Gen. 49. 5. James 1. 6  to morrow is cast aside, and after some certain days, with great content resumed, which yet in the midst of the delight it brings, and in its best liking is loathed.  
Look upon Reuben, unstable as as water (and read his doom) he shall not excel. Wavering men like waves of the sea, whom every blast of vain doctrine doth toss up and down (weak as water) restless as wind, no man knows where to have them, altering their opinion (I had almost said Religion) as the Almanac doth the Dominical-letter 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 prophet as una fit, quid accessit inde suffand●●r Teri lib. de Pallio. c. 3. Chameleon colorem red di● semper quemcunque pro●ime attige● it prae t●: Ruhrum candid ●mque. Plin. natural. hist. l. 8. c. 33. the Chamelcon●e.  agitations of unquiet heads, and windy inventions of unsettled brains do carry them up and down as they please; these men's persons they have in admiration, violently contending for them, and are refractory, 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 until they be filled with it.  
Yea, some like the Chameleon (which turns itself into every colour he cleaves unto, save red and white) will be any thing but just and innocent.  
And would you think it? there 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 Council. 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 dote on the degenerate child of our own fancy, but modestly submit ourselves to better and abler judgements, which until we can do, we can never live in quiet.  
The enemies of meekness (you have heard) are Pride, Covetousness, Envy, Malice, Ignorance, Suspicion and Levity, which (if we would have Meekness) we must beware of, for these wonderfully disturb the heart, and marveilously fill it with perturbations. How quickly doth passion overcome us? how stiff are our wills? and how restless and unquiet our affections? which would not be, would we put on Meekness.  
We should therefore labour for Charity, unity, humility; and a good Conscience, that we may get this Royal Robe and wear it, to the Glory of God and honour of our Christian profession.  
That so! God may own us and accept us, and make good his precious word unto us.  

To guide us in judgement.  
To teach us his way.  
To beautify us with salvation.  
For he will save all the meek upon earth.   
Crowning their days with peace here, and with eternal blessedness hereafter. AMEN.   
FINIS.