The Royal Robe

The second kind of meekness which relates to man.

Of Meekness towards Man.

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

And this kind of meekness, which the Apostle here commends to be 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 tranquility is observed, with modesty of countenance, together with a sweet and amiable comportment of the whole body, whose tongue is the law of kindness, with words both few and soft; affable; and courteous: censorious of none, injurious to none, respective of all; patient, mild, and humble: ever ready to give a reason of the hope that is in you to any one that 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.

Meekness of all others knows how to make a virtue of necessity, and to put evil to good use. It cannot be discountenanc'd, 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 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: but also an entire affection to their persons, to love even our enemies.

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 spilled 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.

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: 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 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 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 arrai'd. Appelles his Prentice about to draw the face of Hellen, failing in his skill, painted her rich: much like to those who when they fail of virtue to beautify their lives, think to be known by their fine clothes. A many suites for their backs, and never a grace for their hearts: surely those are best clad that have their hearts clothed with 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 Halcion 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 neighbors, it is as an excellent virtue to season your conversation: At the Market about your business: In the fields, amidst your Cattle: 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 defense.
• 3 In Ornamentum: for comeliness.
• 4 In Monumentum: for distinction.

First, Apparel is for clothing to hide our nakedness: and to be a comely cover for our more uncomely parts. So meekness serves as a covering to hide and conceal the brutish rage of our heady passions: and the filthiness of our disordered affections: which should they be seen in their own form, would appear so monstrous and misshapen 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 blemish'd our understanding and defaced our purest mind, hath made much more deformed and ugly, affections and passions which arise from the bruitist part of the soul.

Of these some are more gentle; relenting and tractable and easily drawn to the obedience of reason, others more furious s • dden and unruly, hard 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 judgment, 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 of Reason and Judgment; or as Aaron did by the Israelites, makes them • aked to their shame: thus Anger makes a man naked and uncovered, like Noah in his Tent; for Anger is the drunkenness of the soul, it is a short madness by which a man is carried away from himself with heat and choler unto such unhansome and unmanly behavior, that he becomes a ruful spectacle, besides the deformity that lurks within; hence it is that in the whole nature of things there is not a more prodigious Monster than an angry man. But Reason and Religion like the two sons of Noah, Sem and Japheth, 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 innocence without preturbation; and in the second Adam in the time of his incarnation without sin: yea God himself is said to be ( 〈 in non-Latin alphabet 〉 ) Angry, 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 〈 in non-Latin alphabet 〉 no stupid stoick but (as Saint James said of Elias) he was of like passions and affections with us: and the author to the Hebrews tells us he had a fellow-feeling of our infirmities.

There was an Antipathy between our sins and him; he did loath them, 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, and passion fighting against Reason: for naturally in man since the fall there is ( 〈 in non-Latin alphabet 〉 ) a foolish willful heart that will not be advised, so over-mastered 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 Jerome 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 and insurrection, some grave wise man interposes himself, who with the reverence of his person, sweetness of language, and prudent and discreet behavior 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 diso • der, to heal their distemper, gently to lead them, and sweetly to incline them to their proper objects: not to take them away, ne sint, that they be not at all: for that cannot be without the destruction of the whole man, so long as the soul dwells in the body, there will be passions in the soul (whatsoever the stoicks say to the contrary: but so to compose them, ne obsint, that they hurt not.

A Christian must deal with his 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 p • yson not only medicinal, 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 loose 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 tim's, with some persons (Anger) is very seasonable and seemly, we may be angry, but we must not sin: for there is an anger without sin; and if you will be angry and sin not, be angry at sin. When you see God's Name dishonored, 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; 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 dishonor 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 intend satisfaction of a self humor. 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 Jonas 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 dishonored; 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, (God's minister and their magistrate). And a greater prophet then Moses yet no less meek (Jesus Christ the righteous) who had not a word to say for himself: yet in his fathers cause when he sees the Temple, the house of God, the house of prayer, made a house of merchandize, a den of thieves, hath a scourge to lash the profaners of the Sanctuary, the Lamb of God will sometimes show himself to be the Lyon 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, endeavoring by all good means to inform the judgments 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.

And herein is to be observed both a due time, and a right order.

1. A due time for everything is beautiful in its season; and what is out of season is out of reason, there is a time for all things, public offenses 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 reprehension in the heat of thy passion, so also in the heighth of his sin.

Abigail 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, 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 offense 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 God's.

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 his anger and take revenge of his own sins, and he will learn to deal more mildly with his offending Brother; insult not over his imperfections, but 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 something he be deficient, in some other things he may be a good proficient: be not too severe against him for the good he wanteth, but love and honor him for the good he hath.

Reprehensions are not to be given rashness but with good advice; the mind of man is of a weak and tender constitution, and must not be chaf'd, when it should be suppl'd. He that would reclaim his friend, and bring him to a true and perfect understanding of himself, must do it by strength of reason, not by heat of passion: least he seem rather to please his own humor 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, least they be thought to proceed rather from spite and spleen then any good meaning or desire to work a man to goodness, ( 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 railing and reviling (raging like a Bear robbed of her whelps) but with tenderness and discretion, a difference must be put between the sinner and his sin, and he must so be dealt with that his sin may be killed, and be cured. Let the righteous smite me friendly: but he is no friend, and will hardly pass for a righteous man that (with bitter invectives) 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 misplac'd, and sets against virtue and goodness. Is thine evil because I am good? (saith Christ) and am I become your enemy because I tell you the truth? saith Saint Paul; Cain was of the Devil and slew his Brother; and wherefore slew he him? because his own works were evil and his Brothers good.

Sore eyes cannot endure to look upon a bright and shining object: the fair whiteness of innocence, the luster and brightness that is in virtue is an eye-sore 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 them • elves most vile and wicked, to make him seem so.

Anger is never more hot and outrageous 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 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 crime they were Christians, and the world rag'd against them for no other reason but their religion, their only fault was their faith in Christ, and for this they are hated, persecuted, defamed, tormented, and wit and malice set on work to devise strange and horrid deaths, and hell itself rak'd for bloody inventions to take out of the way the blessed witnesses of whom the world was not worthy; but their meek suffering did conquer the cruelty of their persecutors, and overcame the world, for at last the splendor of the Christians lives, and invincible verity of their doctrine, did so prevail and 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 up with such wonderful increase, that the world stood amazed to see itself so suddenly become Christian.

Quis furor, O Cives? quae tanta dementia? What hellish fury? what madness in their brains? with what blind zeal was the ignorant malicious world transported against the 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 wast and devour the flocks of Christ.

What an evil aspect the malicious world did cast upon religion and righteousness the histories of all ages sufficiently show. A shadow whereof we have in Athens, where by the law of Ostracism there was no man of special eminency permitted to live. It so fell out that Aristides the just came under the censure of this law, 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 everyone say Aristides is a just man. Now here is a plain case (justus quia justus) the righteous persecuted for righteousness sake.

But it is no matter of wonder that this malignant humor 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 innoc • nt Joseph is hated by his Fathers sons (for his coat) for his coat! the pledge of their Fathers love: the Ensign of their Brothers honor: in both which respects, it should have been unto them sacred and inviolable; and if there had been in them any (the least) fear of God, reverence to their Father; or affection to their Brother, they would not have 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 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 Ishmaelites and Egyptians, that meets with such hard measure amongst his Brethren, an evil beast hath torn him (says the deceived Father) and rightly! for what beast so fierce as inveterate wrath. But let them palliate their malice with pretences and hide their cruelties with a lie, yet the time shall come; when their eyes which were blinded with an ungovern'd passion, shall be opened with an unexpected affliction: and their sin and their Brothers sufferings shall be brought 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 and reproached. David a man after God's 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) 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 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 fear, on others having compassion.

Some are unruly, and must be sharply admonished: some are willful and obstinate and must be terrified: some are weak and must be supported: others feeble-minded & must be comforted: and some are tractable and must be gently entreated, ever hoping well of those in whom there is anything 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 all: everyone hath some fault or other: some are hasty, some are suspicious, some are covetous, we must bear one with another, let everyone of us please his neighbor for his 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 defense, 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 enthrals the heart, and conquers the most valiant mind. He that knows not to be overcome, and returns victorious from many a battle, yields himself a captive to 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 violence, it threatens the ruin of one or both, when wrath encounters with wrath, the conflict is or dangerous or desperate.

Wherefore our Savior'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, Lev. 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 thou live in peace and win thine enemy? 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, least 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 Judgments of God do follow

low them, which many times take place, in the ruin of their own famili • 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 patient (besides the 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 greenesse: and enjoy the fruit of the promises of this life, and that which is to come.

He therefore that would live in safety, must study to be quiet and live in peace; for he that lives not in Charity on earth, shall never live in Glory in heaven; he therefore that forgives an enemy, furthers himself; for in so doing he heaps coals upon his head, by making his Reckoning 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 there Children.

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

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

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 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, who can pass by evil language with neglect and contempt.

Neglect will sooner kill an injury than Revenge; all the harm a common slanderer can do with his foul mouth, is but to shame himself; and to seem to be touched with an injury, is an advantage which an enemy looks for.

Contempt is the best Remedy in a cause-less wrong; for to contemn an enemy that is full of malice, but wants might, is better than either to fear him, or answer him: in such a case, contempt of an injury and Courtesie to him that offers it, puts both out of Countenance. Thus Meekness begets peace and quietness, by setting a man in a way to 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 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 enemies 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 neighbor be angry, forbear him; give place for the present, deal not with him in the fit, but set upon him when he is more calm and capable of Counsel.

Outragious passions are violent and against nature (as a stone forced upward) strong at the beginning, and the further it passeth, the more it 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 patient to put forward. Passion prevails on the sudden, but Reason gathers force by leisure. Serpents when they 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, 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 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 begins to kindle, who knows where it may end; it may begin in a poor Cottage, but ends in the ruin of Princes Palaces.

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

The beginning of strife, is, as when one letteth out water, like a breach in the sea, therefore the Wiseman well adviseth, 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 blood-shed.

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 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 tranquility in his spirit, such peace and content in his heart, as if he had gained some victory. But a man may wrong himself in being too gentle and patient; for put up one injury, and you shall have enough: to pass by one injury, is to draw on another: the Ass doth never want a burden, because he never refuses to bear one: and he that makes himself a sheep, shall be sure to be hunted (if not devoured of the Wolf.) Malice delights to set her foot upon the neck of meekness: and patience makes presumption insolent.

For some are so wild and hairbrain'd: some so knotty and crossgrain'd, so dogged and surly; that 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 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 patient: yet are they not stocks and stones, unsensible of wrongs and injuries: do they feel the smart, and shall they not seek for ease? no question, endeavor 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 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 smoother than butter, but war in their hearts; like the Be 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 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 they hate you deadly: smile in your face, and stab you at the heart: and Judas like, will offer a kiss • , when they intend to kill: subtle and hollow-hearted, who will undermine you, and do you a mischief, and you shall never know who hurt you: pestilent and plaguie fellows that meditate deceit: who like dangerous Curres, will bite and never bark: or like a slaughterman, that will clawe 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 in their heart: a false friend is like Solomon's harlot, whose lips drop as an honey-comb, and her mouth is smoother 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 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 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 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 dwarfes 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 Remisness 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 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 judgment 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 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 God's 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 the danger that attends the disobeying of either; for it is a fearful thing to fall into the hands of the living God. Men can destroy the body, and after that have no more that they can do. God can cast both (body and soul) into hell fire.

The fear of loss, or hope of gain, must not so benum the senses, or corrupt our reason, as to admit a great evil, for a little good. When we see 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 then 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 Judgment of God.

The Meek man then must have a care he suffer not a vice to steal upon his good nature; for Remisnesse 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 Ezekiel (to be 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. Dearly beloved, avenge not yourselves, but rather give place 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 God, who is the helper of the fatherless. When they curse, God will bless, for he shall stand at the right 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 the Heathen to naught, and make the devices of the people of none effect. Thus God undertakes for 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, as a sure defense.

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 Judgment of Saint Peter. Meekness 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.

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 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, honored in an old: in every sex, in every age it is lovely. The effigies of meekness by the same Author is thus set forth.

Her countenance calm and pleasing, her forehead smooth, contracted or drawn together with no wrincles of grief or anger, her brows not frowning or sullen, but tempered to a cheerful modesty, with eyes cast down not for any misfortue, but in humility; her mouth sealed with the honor of silence, her color and complexion bewrais her innocence, as one that is secure & fears nothing: she often shakes her head against the Devil, and her smiles are threatenings.

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. sets it down as a special note to know a wise man by. Who is a wise man 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 over-reach or over-bear their neighbor, yea may call this wisdom, but not from above, it is earthly, saith Saint James, and which is worse, carnal, sensual and devilish. So that it is plain, the peaceable, meek and patient man, is the wise man, when all is said; for the less patient or meek a man is, the less wise he is; anger rests in the bosom of fools, saith the Preacher, and in the 24 of his Proverbs at the 29th verse he teacheth, that he that is slow to anger is of great understanding; but he that is hasty of spirit exalteth folly. Meekness then is a virtue well-becoming 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: 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 valor, the whetstone of courage. But the greatest Philosopher that ever was, & best seen in morals in the 16. of his Proverbs thus sets down. He that is slow to anger, is better than the mighty: and he that ruleth his spirit than he that taketh a City.

No man, I dare say: will say that David was a coward: he was a sword-man with a witness; a braver Champion, a stouter man of his hands, and of a more valiant courage did never tread on God's earth: for he fought when all Israel feared; yet David was a Meek and tender-hearted man. My heart is like wax (saith he) it is melted in the midst of my bowels, yea when that foul-mouthed Shimei reviled and cursed David to his face: yet he forbad to touch him: let him alone; and let him curse; It may be that the Lord will look upon mine affliction: and that the Lord will requite good for his cursing this day. And when Saul who sought after his life, and would be 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 him. Yea he was so loath at any time to take offense, and so unwilling to give any, that his heart smote him because he had cut 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 honor that can be to a man, to let pass occasions of revenge, and every good man will account it his glory to pass by offenses, and not like many in our days, who will not suffer the least injury to pass unrevenged, and for mere trifles, grow out of measure so 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 can be avenged of their enemy.

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

How this will hold with the rules of Scripture and of Christian Religion, let any man who is thoroughly acquainted with either, judge; whereas indeed in the judgment of the more civil Heathen: this practice is reputed barbarous: there are other ways for men to right themselves, and repair their honor 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 color 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 one another. And therefore Christ calleth his followers sheep, which is a gentle, quiet and harmless Creature, and Doves which is an innocent, Meek and gaule-less Creature. And little Children simple without all drifts or aims. And Saint Paul to the Romans affirms that he that hath not the spirit of Christ is none of his, now no disgrace doth touch a man so nere as to say he is none of Christ's, 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 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, (that is clearly free) from fighting & quarrelling, and all of the like sort.

And Ambrose in his second Tome the fifth 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 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 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 Armor the Bishop was taken in, with this Inscription, Anne haec est tunica filii tui? does the Church give such liveries to her Children?

The Liverie of the Church of Christ is Meekness: and the good Christian is far from brables, and will rather suffer evil than do any. And it is more comfort to a Christian and honor too to suffer wrong, than in preventing it or removing it to do wrong. A care therefore should be had that in seeking ease from the evil of punishment, men burden not themselves with the evil of sin. For the lightest sin is a greater evil than the heaviest punishment in the judgment of the Apostle, He that doth evil 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 pare his foot.

Christian men must bear the reproaches and injuries of the men of the world, their hearts must not rise, nor their tongues rail, nor their hands violently attempt anything against their enemies: but they must fairly and gently lay their faults before them, that they may see their error and repent of it: and if they will not be reformed, lawful remedies when they can be had, may be used; and in the mean time they are to be 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 behavior, uncivil carraige, and railing speeches, choleric fumes, resisting the truth, men of corrupt minds, no judgment, 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 fire-brands, fly in the faces of all that contradict them, clamour against Magistracy and Ministry with open mouth, as Jannes & Jambres resisted Moses, so do they; they despise dominion, speak evil of dignities, raging waves of the sea, foaming out their own shame, murmurers, 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 are different sects, but although they have their heads turned diverse ways, and be divided in their judgments and opinions, yet like Samsons foxes, they are tied together by the tails, 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 teachablenesse, 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 & 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 Arians: 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 ubiquitarie presence, predestination, losing and not losing of grace, &c. 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 thoroughly 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 pore of his body, an eye; that every eye might weep, for brinish bloody tears) when he seriously thinks of the miserable distractions that are amongst us? the land is divided, Lord heal the sores of it, for 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 rent about certain accidentals, immaterials, unnecessaries: when there is agreement in fundamentals and such points as are essential to salvation; away with those contentions that occasion shame and loss to both sides. And let us endeavor 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 Ruines of Germany evidently speak, and I would I might have sought an instance at so great a distance, and not found one nearer home, even in the bowels of this Kingdom, What divisions have there been? What seditions have been 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. And yet neither the examples of other Countries, nor miseries of their own are sufficient to make men beware; and you shall ever observe it of any Nation, that then it begins to be miserable, when it ceases to be obedient. Rebellion puts an end to the prosperity, and gives beginning to the misery of any people.

Let us then beseech the God of mercy that he would send down from Heaven a spirit of 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 People.

For let me tell the World, tedious suites 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 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 Magistrate is the Minister of God's ordinance.

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

Yet no suite of law must be commenced but with Meekness, in love & charity: no wars begun but by the Command of a lawful Authority. And in both, in suits of law & feats of Arms, justice, not 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 suites and war tend, to gain a more safe, honorable and settled peace.

A Christian man should study to be quiet, his desire and his endeavor both should be for quietness and peace, If it be possible as much as in you lies, live peaceable with all men: 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 possible for us to do, and yet they will not be quiet, nor abate anything 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 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 rigor and severity, but with Meekness, by such proceedings 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 〈 in non-Latin alphabet 〉 , 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 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 some capital offenses, 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 anything could be found in favor of them, that they might be spared.

Moses the best Magistrate that ever was, was the meekest man that ever was; and it is written of the Kings of Israel, that they were merciful Kings. Magistrates are God's upon 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) amongst themselves do exercise a certain discipline, and have the form of a Common-wealth, and amongst them there is a Master Be, whom all the rest do follow as their King, yet this Be 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 honored, and better obeyed.

1. More safe he shall be, the people's love is the Princes 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 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 honored 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, can there be a greater honor than was that of Titus, to be the darling of the world? What can be more honorable, 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 easilier 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 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 metal'd horse, they will overthrow the Rider. It is better to live under a rigid government where no man dare do anything, than in an Anarchy, where any man dare do all things. It is likely to go ill with the good, when bad men 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 Surgeon with an unsound 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:

But as the Surgeon 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 of the guilty: It is for women and children to be moved with the tears and sufferings of desperate and incorrigible offenders.

The Magistrate then is meek and merciful, not, that punisheth not at all; but with justice and due moderation, and that having just cause to punish, hath respect both to the measure, and to the end. Respect must be had to the measure, for some there are who having cause to punish, know no mean in punishing, but proceed to that height that man's nature is dishonor'd 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 offense, 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. 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 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 Eagles eye, a Lions heart, but a Ladies hand; skill and courage, but withal tenderness and gentleness.

For the threats of the Magistrate should be like thunder, which afrights many with the noise, hurts few with the stroke, and therefore the Magistrare hath the sword carried before him in the sheath (ferrum vagina reconditum) and is not to be drawn but upon weighty occasion, they must be sparing of blood, even of the most 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 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 Saint Paul's advice is, let all things be 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 them: request them: praying them: exhorting them with all earnestness, beseeching them; and so often as he speaks unto them, it is in all tenderdernesse as a father to his children; in all things so behaving himself, that his care towards them in the 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, that must be done in tender compassion. I have often told you, and now tell you weeping.

When any abuse is to be reformed, he will have it done with a gentle moderation; If any man be overtaken with a fault, ye which are spiritual restore such an one with the spirit of meekness: And we were gentle amongst you (saith the Apostle) even as a nurse cherisheth her children; for a nurse to quiet her infant, cum dabit verbera, ostendit ubera, shows the breasts, when she shakes the rod. Saint Paul to the Corinthians, the first Ep. 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 Minist • r, like David's shepherd, hath a rod as well as a staff. A rod of correction, 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 ought to use sharpness, according to the power which the Lord hath given to edification, and not to destruction.

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 dispencer, 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 human 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 join'd 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 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 savor 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 judgment, there is no more ready way to snatch a man out of the hand of sin, and to make him willing to run the way of 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 smoking flax. Who came not to destroy men's lives but to save them. Not to beat down, but to build up the broken-hearted, when he comes it is like dew upon a fleece of wool, or like rain upon the mown grass. And the same mind Saint Paul would have in us all, that was in him.

God the holy Ghost he is the Comforter, the God of all consolation that breaths inward comfort into the soul, whose working is very secret and insensible, but with great efficacy, powerful, sweet and unspeakable. The God of love and unity he is, and delights to be where men live in peace and amity, appeared to Christ in the shape of a Dove, and worketh in all that are Christ's the properties of a Dove: meekness, gentleness, simplicity and innocence; 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 is sure our Tribe hath met with many discouragements, strong oppositions, what dealings they have found, let Saint Luke speak Acts 13. 45. where 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 judgment, whosoever he be. Wherefore 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, will plead their cause, & spoil the soul of them that spoiled them. And now you have heard Meekness is a garment meet for the Ministers wear.

• astly, It is a Garment for every man's wear, of what condition soever he be; if he be poor, meekness will make him patient and content with his poverty; if he be rich, meekness will make him humble, and thankful to God for his wealth; if he be wise and learned, meekness will make him sober and moderate; and if he be given to be angry, meekness will make him discreet and temperate, if a man have offended, meekness will make him penitent, and if he be innocent, meekness will make him peaceable and quiet. If a man be reviled, 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 honored, meekness will make him modest, gentle, not proud nor puffed up.

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

• somewhat he must labor for.
• somewhat he must beware of.

Of those things he must labor 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 labor for; is love and charity, for where these are, there will be meekness.

• If there be anything said.
• If there be anything 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 labor to compose them.

Where anything 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, Chrysostom and Epiphanius, between Jerome and Russinus, Eustathius 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, Labor for a good conscience, not scrupulous to take offense, but tender to give offense.

A Conscience misinformed is a blind guide, such, like the Ponticks in the Moon light, will fight with 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 addle-heads. 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 anything, 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.

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 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 humor, this some will call conscience, but such an one as must first be mortified, then Reform'd.

And what is more usual than to pretend conscience, when other matters are intended. Hypocrisy is a painted Sepulcher; what is more usual then to paint over a rotten heart with a zealous mouth, Absalom's vow is his Mask for his Conspiracy against David, and Jezebel's 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 labor 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, Labor 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, of one mind and of one heart.

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

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

Where men are divided in their hearts, they are estranged in their affections, and there is discord.

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

And what meekness can there be where these are?

Whereas being one in mind and heart; there will be Kindness and Gentleness to teach other, for thus united they will conspire together for the welfare of each other; and will help one another, and forbear one another, and bear with one another, and be kindly affectionated one towards another, will love one another, and do good to one another, for where is unity, everyone 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 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 salvation that any man can hope for. So is there but one common faith which every man must profess alike precious in all.

This faith is one, as having one divine truth for the general obj • ct of 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, who multiply their faiths, as Judah her God's.

And whilst everyone 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 God's; 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 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 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 God's, 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 (saith the Apostle). Knowing that the simple never put it to the question, swallows all, takes upon trust, and with Solomon's fool believeth 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 doat 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 Manichies raging against the Sacraments, in this case the Meekness of one side must cure the madness of the other.

Could 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 favor of them; but when that which with great peremptoriousness they have rashly taken up, with much pertinancy 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 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 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, rigor 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 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 hast, be not righteous overmuch; Is he a persecutor of the truth? such was Saint Paul: an idolater, an adulterer? such were some of you.

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

It were harsh to condemn every error for heresy, about truths of lesser moment, and remote from the foundation; all that dissent 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 anything ye be otherwise minded, God shall reveal this unto you.

Better instruction from good men, and further revelation from a gracious God, may bring them into the right way, who for the present are in the wrong. Besides, truths (we know) as they are not all of one size, so are they not all revealed at one time, later times have manifested some truths which formerly were infolded in generalities; which being thoroughly 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 rep • ehended; so many as build upon the same foundation, 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 anymore; 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 labor 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 labor 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 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 tranquility, but where disorder is, there is division, there's confusion, there's dissention, there is tumult, great disturbance, and things turned up-side down; for so that word of Saint Paul is by several Authors thus variously renderd: by which we are given to understand the beauty of order and unity, which God in a special manner is 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 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 far 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 discource upon it, but briefly to touch it.

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

So no man hath prwer to impose 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 then is about things of a middle nature, such as we call indifferent, and are left to our liberty, which liberty about things indifferent, we are wondrous apt to abuse; and therefore there is required a great deal of godly discretion in the use of it, which must be with all sobriety, and without offense; not making it an occasion to the flesh to the breach of Chrtstian charity, which Saint Paul forbids.

Nor a cloak of maliciousness to the contempt of a lawful authority, which Saint Peter dislikes.

These two in the judgment 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 judgment and conscience, free and arbitrary: but only determines the use, and so it becomes to that particular (to whom it is so determined) necessary.

For that which in 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 everyone please his neighbor 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 soundly cannot prove to be unlawful by the Word of God; judging uncharitably of their brethren, censuring them for superstitious for doing such things, which upon false grounds they condemn as unlawful

The other when they impose or require the doing of that by others, which as yet remains undetermined: and are apt to fall foul upon everyone 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 discr • tion, not unseasonably, 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 humor: that Christians should be humo • ists, Saint • aul dislikes; Christ pleased not himself, nor should we, lest our good be evil spoken of.

Believers should behave themselves so warily towards them which are without, that they may be won by their honest conversation; and therefore the Apostle forbids to give any offense 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 offense be not given by the doing of them to my neighbor, nor exception taken for leaving them undone by the Magistrate.

For as Christian charity forbids a man to give just cause of offense to his neighbor.

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 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, such variety of minds, and so great repugnancy in their Judgments and dispositions, that no order or discipline can keep them in, that is not fenced by some certain laws: nor can any beauty or comeliness appear in the duties of Religion where there is not some set order which is by all inviolably to be 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 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 nowhere prescribed any Rule, nor set down any set form, to which he 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. cap. 16. at the 14th. verse; and in 14th. Chapter of the same Epistle, at the 40th. verse.

And gives direction too about some particulars, in the first to the Cor. the 16th. Chapter, at the first verse: and in the 7th. Chapter of the same Epistle, at the 10th. verse; and in the eleventh Chapter of the 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 anything. 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 anything 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 God's 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 obei'd, not as necessary to salvation, but accidental, containing not the substance of Religion, but matter of circumstance 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 humors 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 willful: 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 immeasurably. First shallow to the Ancles; straight 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 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 (youl say) seeks to satisfy all: It doth so! Nevertheless if 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 better and further than others, then all that have been before them: how God will approve their presumption I know not.

Sure I am, their contention, all good Christian men, and all true Christian Churches do dislike. (so S. Paul) If any man list to be contentious we have no such custom, neither the Churches of God. The Customs of 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 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 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 monies so composed to decency order and edification, have the approbation of the most eminent reformed Divines that live beyond the seas, as Calvin, Beza, Bucer, Melanchthon, Steckelius, Peter Martyr, Zanchius, Bucanus, Pareus, 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 of comeliness and of order, and is a name not of Seperation 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 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. Calvin tells us, the nerves or sinews of this mystical body are Discipline.

Saint Paul saith the joints are order 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 Joynts, 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 Joynt (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 join'd 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 renderd uncapable of action, unable and unfit for motion; no limb is able to help it self, or to be useful or serviceable to the body, but is a trouble and grief to it self, 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 satyrically 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 vil • fied by every self-wild 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 mervail! 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 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 labor for unity. An unity of order as well as faith.

Secondly, as these are the things that we must labor 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, and whereas there is among you envyings, and strife, and divisions, are ye not carnal, and walk as men? and only by pride cometh contention, saith Solomon.

For when men think too highly of themselves, better than others do, or than is reason any should do, undervaluing and accounting too meanly of others; hence arises great heart-burnings, grudgings and murmurings amongst men, which many times like a concealed fire, breaks forth into such a flame that consumes 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 have the preeminence, he must be honored 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 some great one.

It is not the truth, but their reputation they labor 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 worser 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 cattle that follow the steps of those that go before them) for companies sake will busle, 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 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, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth? From whence all this unquiet? but from this Satanical delusion (that Gaine is godliness.) It is evident, and he that will not shut his eyes must see it; That the greedy desire of the Churches means, hath created unto her, her greatest troubles. What scufling is there to keep by greedy dogs that can never have enough, looking to their own way, everyone for his gain from his quarter; not 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? 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, everyone will be somebody; and he that hath no sufficiency to raise himself will make a ladder of any mischief. Who can stand before Envy? (saith Solomon) 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 peecing out the Lions skin with the Foxes 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 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 intractable and unteachable humor, 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 willfully ignorant, but ignorant through weakness, time and experience may work them to a better temper; if they have erred, their error discovered must be retracted; if they have gone ast • ay, 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, waiwardnesse, pettish, and peevishness, are the individual companions of ignorance; it is trouble some to deal with, wherefore if thou wouldest 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 labor 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 anything to bring into an Odium the man they hate.

To let go particulars, this cursed humor, 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 ill-affected?

This is the Cancker 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 egs, and what prodigious monsters hath it not brought forth? whereas they that have the fear of God, will not rashly judge others; but what doth not nealice and 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 inconstant and long for Novelties, which no sooner had and enjoyed, but we grow weary of them, and are only constant in unconstancie; that which pleases today, tomorrow is cast aside, and after some certain days, with great content resum'd, which yet in the midst of the delight it brings, and in its best liking is loath'd.

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 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 refractary, obstinate, perverse and willful; 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 color he cleaves unto, save red and white) will be anything but just and innocent.

And would you think it? there are that would do by their Religion as they do by their clothes, change the fashion every summer. Not unlike the Hyaena that changes his sex every year.

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

The enemies of meekness (you have heard) are Pride, Coveteousness, Envy, Malice, Ignorance, Suspition and Levity, which (if we would have Meekness) we must beware of, for these wonderfully disturb the heart, and marvelously 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 labor for Charity, unity, humility; and a good Conscience, that we may get this Royal Robe and wear it, to the Glory of God and honor of our Christian profession.

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

Crowning their days with peace here, and with eternal blessedness hereafter. AMEN.