Fifty sermons preached at the parish-church of St. Mary Magdalene Milk-street, London, and elsewhere whereof twenty on the Lords Prayer / by ... Anthony Farindon ... ; the third and last volume, not till now printed ; to which is adjoyned two sermons preached by a friend of the authors, upon his being silenced.

The Third SERMON. PART III. (Book 3)

MATTH. V. 5. Blessed are the meek: for they shall inherit the earth.

WE cannot insist too long upon this subject, yet we must insist longer then at first we did intend. For this holy oyl, like that of the Widows, increaseth under our hands, and flows more plentifully by being powred out. That which our last reached unto you was the Object of Meekness, which we found to be as large as the whole world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith St. Paul, Let your moderation be known unto all men. For Meekness is not cloyster'd up within the walls of one Society, nor doth it hide it self be∣hind the curtains of Solomon but looks further, upon the tents of Kedar, upon Bethel and Bethaven. We could not, nor was it necessary to gather and fetch in all particulars; but we then confined our meditations to those which we thought most pertinent, and within their compass took in the rest; which were Error in opinion, and (which is the greater error, nay the greater heresie, saith Erasmus) Error in life and conversation: Where we took off those common pretenses and excuses which Christians usually bring in as Advocates to plead for them, when they forget that Meekness without which they cannot be Christians. For what is in Error or in Sin which may raise my anger against my brother? Errantis poena est doceri, saith Plato; If he erre, his punishment is to be taught: and if he sin, we must molest and pursue him, and beat upon him with line upon line, with reprehension upon reprehension, till we convert him. If he erre, why should I be angry? and if he sin, why should I hate him? The way to uphold a falling House is not to demolish it; nor is it the way to remove Sacriledge to beat the Temple down. When we fight against Sin and Error, we must make Christ our patern, qui vulnus, non hominem secat, qui secat ut sanet; who levels his hand and knife against the disease, not against the man, and never strikes but where he means to heal. And now to add something which the time would not before permit; Let us but a while put upon our selves the person of our adversaries, and ours upon them, and conceive it as possible for our selves to erre as for them; and if we do not thus think, we fall up∣on an error which will soon multiply, and draw with it many more. For we cannot erre more dangerously then by thinking we cannot erre. And then to this let us joyn a prudent consideration of those truths wherein we both agree, which peradventure may be more and more weighty then those in which we differ, that so by the lustre and brightness of these the offence

taken by the other may vanish as the mist before the Sun. For why should they who agree in those truths that may lift them both up together to Hea∣ven, fall asunder and stand at distance as enemies for those which have no such force and activity? This is to hazard the benefit of the one for the defense of the other, and for the love of a truth not necessary to abate our love of that which should save us; to forfeit our Charity in a violent con∣tention for Faith; and so be shut out of Heaven for our wild and imperti∣nent knocking at the gates. Therefore in all our disputes and debates with those whom we are so ready to condemn of error, let us walk by this rule which Reason and Revelation have drawn out to be our guide and directi∣on, That no Text in Scripture can retain the sense and meaning of the bles∣sed Spirit which doth not edifie in Charity. Knowledge puffeth up, swel∣leth us beyond our sphere and compass, but it is Charity alone that doth edi∣fie, which in all things dictates what is expedient for all, and so builds us up together in a holy Faith. We cannot think that Doctrine can be of any use in the Church which exasperates and envenoms one man against another. It is St. Bernards observation. And therefore Moderation and Meekness is that Salt which Christ requires to be in us; that wise and prudent season∣ing * 1.1 of our words, that purging of our affections, amongst which Ambiti∣ons and Envyings are the most violent. Have this salt in your selves, and then, as it follows, you shall have peace one with another; And this Peace will beget in you a holy emulation to work out your eternal peace together with fear and trembling. Secondly, for Sin why judgest thou thy brother? or so much forgettest that name as to be enraged against him? The judgment is the Lord's, who seeth things that are not as if they were. What though he be fallen upon a stone, and sore bruised? he may be raised again, and be built upon that foundation which is sure, and hath this zeal, The Lord know∣eth who are his. This open Profaner may become a zealous Professor; this false witness may be a true Martyr; this Persecutor of the Church may at last be a glorious member of it, and a stout Champion for the Truth. He that led the Saints bound to Jerusalem did himself afterwards rejoyce in his bonds, and suffer and dye for that truth which he prosecuted. The Apo∣stle, where he erects a kind of discipline amongst the Thessalonians, thus * 1.2 draws it forth, If any man obey not our word, that is, be refractory to the Gospel of Christ, have no company with that man, that he may be ashamed; that seing others avoid him, he may be forced to dwell at home, to have re∣course unto himself, to hold colloquy with his own soul, and to find out the plague in his heart which makes him thus like a Pelican in the Wilderness, or an Owl in the Desert, like the Leper under the Law, whom no man must come near. Have no company with him, that is, by thy company and fami∣liarity give him no encouragement in his sin. For good words and courte∣ous behaviour may be taken for applause: a smile is a hug, and too much friendship is a kind of absolution. And yet for all this, have company with him: for it tells us, Count him not as an enemy, but admonish him as a brother; Deal gently and meekly with him; but this we cannot do if we wholly sepa∣rate our selves from him, and avoid his company. The rule of Charity di∣rects us to think every man an heir with Christ; or, if he be not, at least that he may be so. And this is a kind of priviledge that Charity hath in respect of Faith. Faith sees but a little flock, but few that shall be saved; makes up a Church as Gedeon did his Army, who took not all that were prest out for the war, but out of many thousands selected a band of three hun∣dred and no more: but Charity taketh in all, and sees not any of that com∣pany which she will dismiss, but thinks all, though now their hands be weak and their hearts faint, in time may be sweetly encouraged to fight and conquer. You will say this is an error of our Charity. But it is a

very necessary error: for it is my charity thus to erre, and it is not a lye, but vertue in me, in my weak brothers case to nourish a hope of that strength which peradventure he shall never recover. The holy mistakes of Chari∣ty shall never be imputed as〈…〉〈…〉s; no, nor be numbred amongst those of Ig∣norance. For he that errs not thus, he that hopes not the best of all he sees, though weltring in their bloud, wants something to compleat and perfect him, and make him truly worthy of the name of a good Christian. And this error in Charity is not without good reason. For we see not how nor when the Grace of God may work, how sinful soever a man be. Per∣adventure, saith St. Hierom, God may call unto him lying and stinking in his sins as in a Grave, Lazarus, come forth. Charity therefore, because she may erre, nay because she must erre, looks upon every man with an eye of Meekness. If he erre, she is Light; if he sin, she is a Physician, and is ready to restore him with the spirit of Meekness. And thus much for the Ob∣ject of Meekness: We proceed now to that which was in order next; and as we have drawn forth Meekness in a compleat piece, in her full extent and latitude, so will we now in the last place propose her to you as a Virtue, 1. most proper, 2. most necessary to a Christian: By which degrees and approaches we shall press forward towards the mark, even the reward of Meekness, the inheritance of the earth. Of these in their order.

Meekness, we told you, is that virtue by which we may better know a Christian than by his name. And this the very enemies of Christianity have acknowledged. Vide ut se invicem diligunt Christiani, was a common speech among the Heathen, See how the Christians love one another! when they broke the laws of Meekness, and did persecute them. Male velle, malè facere, malè dicere, malè cogitare de quoque ex aequo vetamur; To wish evil, to do evil, to speak evil, to think evil, are alike forbidden to a Christian; whose profession restraineth his will, bindeth his hand, tacketh up his tongue to the roof of his mouth, and curbeth and fettereth his very thoughts. For as we are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without a Head, so if we will be members, we must be suppled with that oyl of Meekness which distilleth down from our Head Christ Jesus. He came not, saith Tertullian, into the world with Drum and Colours, but with a Rattle rather; not with a noise, but like the rain into a fleece of wooll; not destroying his enemies, but ma∣king them his friends; not as a Captain, but as an Angel and Ambassador of peace; not denouncing war, but proclaiming a Jubilee; and with no sword, but that of the Spirit. Look upon all the acts of our Saviour, whilst he conversed on earth amongst men and we shall find they were pure∣ly the issues of Tenderness and Meekness. He went about doing good: As he cured mens bodies of diseases, so he purg'd their souls of sin. When he met with men possessed, though with a Legion of Devils, he did not re∣vile, but dispossess them; he rebuked the Devil, but not the man. His mouth was so filled with the words of meekness. Thy sins are forgiven thee, that he seldom spake but the issue was comfort. He pronounced indeed a woe to the Pharisees; (and so he doth to all sinners: For Woe will follow the Hypocrite whethersoever he goeth, though it be not denounced a Wce to drive them from sin to repentance; not a curse, but a precept to fright them from that woe which he denounced. It is but pulling off the visour, casting away their hypocrisie, and the Woe will vanish and end in a bles∣sing. He called Herode a Fox: for, as God, he knew what was in him: and to him every wicked person is worse then a beast. No Fox to Herode; no Goat to the Wanton, no Tiger to the Murderer, no Wolf to the Oppressour. Obstinate sinners carry their Woe and curse along with them, nor can they fling it off but with their sin. And Christ's profession was to call sinners to repentance. When the Reed was bruised, he broke it not; and when the

flax did smoke, he quench'd it not. As he hath a Rod for the impenitent (and it is the last thing he useth) so he cometh in the spirit of Meekness, and o∣peneth his arms to receive and imbrace them that will meekly yield and bow before him, and repent, and be meek a〈…〉〈…〉 is meek. Now our Savi∣viour is disciplina morum, the way and the truth. And that gracious way which it hath pleased him to tread himself before us, the very same he hath left behind to be gone by us, and hath ordered a course of religious and Chri∣stian worship, which consisteth in Meekness and sweetness of Disposition. An incongruous thing therefore it is that he having presented to us the Meekness of a Lamb, we should return the rage of a Lyon; that he should speak in a still voice, and we should thunder.

And this is most proper to Christianity and the Church. For first, what is the Church of Christ but a Congregation of meek ones? We cannot bring Bears and Lyons and Tigers within that pale. Quomodo colligemus? as Tertullian speaketh, How shall we gather them together?

—jungantur tigribus ursi.

We cannot bring them together into one body and collection; or, if we do, but, as Sampson did his Foxes, to look several waies. We are told indeed that the Wolf shall dwell with the Lamb, and the Leopard lie down with * 1.3 the Kid, and the Calf with the young Lyon; but it is when they are so ci∣curated and tame that a little Child shall lead them. It is true, the visible Church is made up of both. For not only without, as St. John speaketh, but within, are dogs, and sorcerers, and whoremongers, and murtherers, and idolaters; * 1.4 as there were in the Ark of Noah both clean and unclean beasts. In this Church is Cain as well as Abel, Esau as well as Jacob, Judas as well as Pe∣ter; but they are no parts of that general Assembly, no parts of the Church of the first-born which are written in heaven, nor to be numbred amongst the spirits of just men made perfect: That part of the Church which is thus mi∣litant in Earth, shall never be triumphant in heaven. Cruel Dives shall never be seen in Abraham's bosom, nor the bloud-thirstie man in his armes who shed no bloud but his own, and that for the sins of the world: The Church which shall be saved was not planted in bloud; or, if it were, it was in the bloud of a Lamb. It was built upon the Faith of Peter, not upon his Sword: When he used his sword, he was commanded to put it up; but his Faith was to be published to the whole World. And if he had any grant or title to be the Head of the Church, it was not for cutting off Mal∣chas's ear, but for laying down his own life for the Faith. Many Notes have been given of the true Church by those who acknowledge none but their own, notes which shew her not: Multitude of true believers: Why? the number is but small. Infallibility: It is an error to think so. Antiquity: The Church, that is now ancient, was once new; and by this note, when it was so, it was no Church. Continuance to the end of the world: We be∣lieve it; but it is no note; for we cannot see it. Temporal felicity: This is oftner seen in the Tents of Kedar than at Jerusalem, in a band of Souldi∣ers than in the Church, which winneth more conquests in adversity than in prosperity, and worketh out her way to glory in her own bloud. These are Notes quae nihil indicant, which shew nothing; Trumpets that give an uncertain sound. But if I should name Meekness as a note of the true Church, I should have a fairer probability to speak for me than they. For meek men, if they be not of the Church, yet are not far from the Kingdom of Heaven. But a meek Christian is entitled not only to the earth, but to heaven also. The Church is a Church, though her Professours be but of yesterday, and though they fall into error. And though it be in tribulation,

yet still it is a Church; yea it is never more glorious then in persecution. But without meekness it cannot be a Christian Church, no more then a man can be a man without a soul. For Meekness, if it be not the essence of the Church, yet is a property which floweth from its very essence. For that Faith is vain which leaveth malice or rancour in the heart. A Christian and a Revenger, if they meet together in the same person, the one is a Box of poyson, the other but a title.

Again, in the second place, our Reason will tell us that Meekness is most proper to Christianity and the Church, because humane Reason was too weak to discover the benefit, the pleasure, the glory of it: Nor was it seen in its full beauty till that Light came into the world which did im∣prove and sublime and perfect our Reason. To humane Reason nothing can seem more unreasonable, more unjust, then To love an enemy, To surrender our coat to him that hath stript us of our cloak, To return a blessing for a reproach, and anoint his head with oyl who hath stricken us to the ground. This is a new Philosophy, not heard of on earth, till she was sent down from heaven. On earth it was A blow for a blow, and a curse for a curse.

Dixerit insanum qui me, totidem audiet.

If injuries be meted out unto us, we mete them back again in full measure; pressed down, and running over. Revenge is counted an act of Justice; the Pythagoreans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reciprocation of injuries. And what need any other law then our Grief or our Anger? or where should Justice dwell but on the point of our Sword?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

It was the law of Rhadamanthus, It is equity that he that doth, should suffer what he doth; and he that suffereth, should return it in the same kind. When those brethren in evil, having slain Hamor and Shechem, and spoiled their City, were rebuked by their Father Jacob, they were ready with this plea, Should he deal with our Sister as with a Harlot? No sooner is the blow gi∣ven, * 1.5 but the first thought is to second and return it; and Nature looks up∣on it as upon an act of Justice. In the world it goeth thus: All Power and Dominion and Justice is tyed to the hilts of our Sword; which if we can wield and manage dextrously, with skill and success, that which otherwise had been an injury, is made a law. The Turk, to settle and establish his Religion, as he first built it in bloud, so giveth way to every thing that best sorteth with humane corruption, to make it easie, that men may not start back for fear of difficulties: and as he wrought it out with his Sword, so his best argument for it (as it is most times in a bad cause) is his Sword. The Philosophers cryed down Revenge, yet gave way to it; chid their An∣ger, yet gave it line thus far: And both Tully and Aristotle approve it. But Munit nos Christus adversus Diaboli latitudines, saith Tertullian; Christian discipline is a fense to keep us from these latitudes and exspatiations, and pointeth out to the danger of those sins which the Heathen commended for virtues. Many indeed have dealt with these precepts of our Saviour as skilful cooks do by some kind of meats which of themselves are but harsh and unpleasant, cooked and sawced them, to make them savoury dishes. For when we see our journey long and full of rubs and difficulties, we phansie something that may both shorten and level it, and make it more plain and easie then indeed it is. Christ our Master is so great an enemy to Murder, and would have us so far detest it, that he hath not suffered us to be angry. Now the interpretation is, We must not be angry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without a cause. And

this emboldneth us to plead for our Wrath, as Jacob's sons did, when it is cruel, and upon this very colour, that there is good reason we should be angry. For be the storm never so high, be our anger never so raging, yet we can pretend a cause, and that cause we pretend as just; otherwise we would not pretend it: For who would pretend that for a cause which is unjust? To love our enemies, this is a harsh and an iron speech; and he must have the stomach of an Ostrich who can digest it: therefore we have dressed and sauced it, to make it palatable and of easie digestion: and some have thought, and been bold to say it, that this is no peremptory Precept, but only a counsel and advice, and left to our choice whether we will keep it or no. If we neglect and pass it by, we hazard only aureolam, not aure∣am; we hold fast eternal life, but lose some little Coronet and addition which the full performance would have purchased. When Julian the A∣postate urged the Christians, and laid it to their charge that their Religion was destructive of all rule and government, because the Precepts which Christ gave forbad them to resist evil, or go to law with their brother; Na∣zianzene confesseth that our Saviour did indeed leave behind him these In∣junctions, but that he added withal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they did not be∣long to every man, but to those only who could 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by their holy endeavours lift themselves up to the highest pitch of vertue. For those that keep them there was a reward laid up, but no fear of punishment to those whose endeavours fell short. Which answer of his doth not satis∣fie: For if it be better not to implead my brother then to implead him, the Apostat's argument is still of force, because Christianity commendeth that as best. From this source and fountain sprang that River of Evange∣lical Counsels that overfloweth in works of Supererogation, which are drawn up by the power of the Keys into the treasury of the Church, and then showred down in Pardons and Indulgences, to water the dry places of the earth, to quench the insatiable thirst of the Court of Rome. Had the Father but distinguished betwixt publick and private revenge, he had per∣adventure stopped the mouth of the Adversary, and not unhappily occasi∣oned others to open theirs against the truth. Whatsoever his mistake was, it is not so dangerous as theirs who think these Precepts concern Christians not at all, and who conceive that our Saviour was so far from adding any thing unto the Law, that he brought in his hand a dispensation from it, that for us so strictly to observe the Moral Law is not so necessary, that this ease and benefit accrews to Christians by the coming of Christ, that they may be more indulgent to themselves, since they have him for their Advo∣cate who is their Lawgiver, and hath proclaimed a Jubilee rather in sin, yea from it. We will not deal with these men as those hard Task-masters did with the Israelites, because they rest from their burden, withdraw their straw, and yet require the whole tale of Bricks; but we may make their burden greater because they have more straw. I might here inlarge my self. All that I intend is only this, To shew you how proper this vertue of Meek∣ness is to a Christian; that God requireth a higher degree of it in Christi∣ans then he did formerly in the Jews; that our Saviour doth now bind our hands and tongues and thoughts in those cases where the Law of Moses did give more line and liberty; that the name of Brother, which was heard of only in Jewry, is not now shut up in the narrow confines of a House or Fa∣mily, but must be the Language of the whole world. He that is within the Pale of the Church, and he that is not of the Church; he that is a Christian, and he that never heard of Christ; he that is so near me as to be my friend, and he that standeth at the distance of an enemy; a Christi∣an, a Turk, a Jew, a Friend, a Foe, every man, now is my Neighbour. We who are Disciples of a better Testament, sanctiores incolae, inhabitants

of that Jerusalem which is from above, must look up upon that light which our great Master hath held out to us in his Gospel, and not content our selves and sit down as if we were at our journeys end, when we have only walked on along with the Jew a Sabbath-dayes journey, and made no fur∣ther progress in Meekness then the Dictum ab antiquis, the Law of Moses, pointeth to. For how little of a Christian hath he who dareth foment so much anger as might glow in the heart of a Jew and not consume him? I love not to rake in the ashes of the blessed Saints of God, whose memory is as sweet as honey in every mans mouth, and as Musick at a Banquet of Wine. * 1.6 But an evil custom men have got, to make good mens errours more authen∣tick then their virtues, and for sins against the Gospel suborn apologies out of the Law, and not strive to pass the narrow Gate because the Jew had the favour to find admittance at a wider. David had the praise of ten thou∣sands; * 1.7 God honoured him amongst his Saints, and gave him a Crown of Glory: Yet every action of David is not a rule for a Christian, though never laid to his charge: and David by especial dispensation might do that, and yet not forfeit his soul, which would now sink a Christian's to the lowest Pit. In 2 Sam. 19. 23. he forgiveth Shimei, who had cursed him, and telleth him he shall not dye, and sweareth unto him; and yet 1 Kings 2. 8, 9. even with his last breath, he leaveth it in charge with his son Solomon, to bring his hoary head down to the grave with bloud. David no doubt is a glorious Saint in Heaven: but should any Christian follow his example, and make Revenge a part of his last Will and Testament, if our Saviours rule be true, which is most plain, That if we forgive not our enemies, God will not forgive us, that Gate of mercy, which was open to David, will certainly be shut to him. Yet how have men beat their brains to make good this fact of Da∣vid's, which can find no excuse, for ought we know, but from the times and particular indulgence and dispensation? Some say he pardoned him only for the time, and retained a power of revenge to be put in execution when he pleased, or when convenience should favour him. But what is this but to make David guilty of a lye, and Jesuitical equivocation? Some say he sinned not, because he did it not himself, but left it to his Son. And what difference is there whether I kill a man my self, or cause him to be put to death? Some; that the Oath was to be taken not as Shimei, but as Da∣vid himself understood it, because when all is in the power of him that sweareth, the meaning of the words is in his power also. This hath been the absurd impiety of these dayes, and makes an Oath, which is the strong∣est confirmation, of no use, but as a thred of Tow, which every man may break asunder at his pleasure. Others; that it was an Oath not upon com∣pact but liberality. As if an Oath which is freely made bindeth not as much as that doth which is upon agreement. Lastly, some; that he forgave him as he was David, but not as he was King of Israel: which is in effect, As a private man, he swore that he should not dye; but as a publick person, he commanded his Son to cut off his head. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These excuses and apologies do not acquit but condemn this blessed Saint of God; and with the least breath, you see, they are scatter'd as leaves before the Wind. It is not our intent to agravate that fact as a sin in David, which yet in a Christian would be crimen devoratorium salutis, a sin that standeth in adverse aspect to the Spirit of the Gospel, and would deprive of all right to that promise which is here made to the meek, and leave no hope of sal∣vation. For after our Saviour had given that Precept of loving our ememies, he presently backeth it with the strongest reason that can be brought, That yee may be the Children of your Father which is in Heaven, who maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the * 1.8 unjust. We conclude this point with that of Tertullian, Novam certè man∣suetudinem

docet Christus, etiam vicem injuriae prohibens permissam à Creatore; Christ hath brought in a new kind of meekness into the world, forbidding that liberty of revenge which the Maker of all things had for some reason permitted for a time. But this may seem to be durus sermo, a hard saying; and the world is not very fruitful of such men as are able to bear it. For if this be true, the language of the Gospel is more harsh then that of the Law, and speaketh in more terror then the Thunder from Mount Sinai: we are come again to blackness, and darkness, and tempest, and to the voice of words, which we intreat may be spoken to us no more. Not to hate an enemy; To love an enemy; To do good to an enemy; Not to be angry; if this be Go∣spel, our case is far worse then that of the Jew. Indeed, saith St. Basil, this was the very reason why the Jews would not receive Christ and his Go∣spel: they said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That it was a hard saying. Laboriosa omnia ignavis; All things are toylsome to the sluggard: A pain it is to him to pull his hand out of his bosome. Continence is a hard lesson to the wanton, * 1.9 Temperance to the Glutton, and Meekness to a Nabal, •••• a Son of Belial, who will swell and quarrel at a very Look, and though the winds be still about him, and not the least injury so much as breath on him, yet hath wind enough shut up in his heart to raise a tempest. Semper offendunt bona malos, pia impios, sancta profanos; Good things are alwaies scandalous and offen∣sive to evil men. If you enjoyn Meekness, you put a Thorn in their sides to prick and trouble them. And you may to as much purpose bid a dead man rise and walk, as win him that loveth his passion to lay it down. But yet how hard soever our talk is, we find that the Jews had an expensive and laborious Religion, that they were sub elementis mundi, as children, or ra∣ther as slaves, under the Elements of the world, that they had many Ceremo∣nies, many Statutes and Laws, in quibus non vivebant, sed puniebantur, in which they did not so much live as were punished. And now what doth God * 1.10 require of thee, O Christian? Not to circumcise thy foreskin, but thy heart; not thousands of Rams, but to forgive seventy times seven times; not ten thousands of rivers of oyl, but only this pretious oyntment, which may fall upon the head of thy brethren, and run down to the skirts of their Garments, to their lowest infirmities; Not the fruit of thy body for the sin of thy soul, but to forgive, that thou mayst be forgiven. And what is easier then this? saith Chrysostome. Non opus est peregrinationibus; Thou needest not go on Pilgrimage, or take any long journey, to atchieve it: It is but going out of thy self, and leaving thy pride and animosities behind thee. Thou needest not sayl for it, thou needest not plow for it: It is but plowing up the fallow ground of thy heart, and then sowing the seed of Meekness. Suf∣ficit ut velis tantùm, & jam virtus illa suum opus implevit: If thou canst fight against thy Flesh, degrade thy Ambition, and shut out the World, if thou canst work in thy self a willingness to forgive, this vertue hath its work and consummation. Habe charitatem, & fac quod vis, as it is in the Gloss of the Canon Law: Have Charity, put on the bowels of Com∣passion and Meekness, and do what thou wilt. For if thou caust but once love its countenance, thou wilt soon embrace it. Amor, magus; Love is a kind of Magician, and hath spells and inchantments to charm our passions, and conjure down this Devil. You may now think your selves in a very slippery place, when not a violent tempest, but a gust, a puff of wind will overthrow you; when not Murder, but Anger; not a Word, but a Thought; not Revenge, but Not doing good; not Rage, but Impatience; not Noyse, but a Whisper, may endanger your title to this crown of Bles∣sedness. Fear not, only be strong and of good courage. The Stoick looked pale in a Tempest, but he imputed it Subitis motibus officium rationis prae∣vertentibus, to those phantasies and sudden motions which do unawares

suppress the Reason, and give her no time to deliberate: So a Christian may be shaken with those assaults which by subreption may steal upon him: he may speak what afterwards he will revile more than his enemy, and do what he will detest more than an injury: cast a look of dislike, and soon distaste that look; cloud his countenance, and chase it away with a pray∣er; be moved, and within a while be more moved for being so, and so re∣main the same meek man and a Christian still. For God forbid that an in∣jected thought, a sudden motion, a forced frown, a word struck out by some outward and unexpected violence, should shut any man out of the Cove∣nant of Grace, and hope of happiness. If God should thus mark extream∣ly what is done amiss, no flesh would be saved, but the whole world would be as Sodome and Gomorrah. That which the Gospel requireth at our hands, is, that every man should severely watch over himself, watch and depre∣hend himself, and then double his watch, suspect a temptation, and fight against it before it come, fight against it though it never come, and not ea∣sily entertain any act which standeth in opposition to this virtue, nor any occasion which may draw on that act. For to be bold to think evil, so I vent it not in language; to imagine I may vent, so I do not strike; and when I strike, to comfort my self because anothers little finger is greater than my Loyns; to commend the Rod because it is not a Scor∣pion; to say of those sins which surprise me because I do not fear them, as Lot did of Zoar, Are they not little ones? may I not commit them, and yet my soul live? to make my Not doing of evil an apology for my Not doing of good, my Not thrusting my Neighbour out of his own doors a sufficient warrant for my Not receiving him into mind; to think that any degree of Meekness is enough, is to forfeit all, and loose my title to the inheritance of the earth.

It is, I confess, a sad observation, but too manifestly true, that if Meek∣ness be a virtue so proper, so essential to the Church, then the Church is not so visible as we pretend, but we must seek for the Church in the Church it self. For if Meekness have yet a place, it must be (which is very strange) in the hearts of men, in the inward man. For to the eye, every hand is lif∣ted up, every mouth open; and they who call themselves the Members of the Church, are very active to bite and devour one another: And it is not pro∣bable that their hearts should melt within them, and their bowels yearn, whose mouths are as open Sepulchres; and whose feet are swift to shed bloud. Is Meekness a note of the Church? Certainly we may distinguish Chri∣stians from the World by nothing surer then by Malice, in which they surpass both the Turk and the Jew. And where most is required, least is found ODIUM THE OLOGORUM, The Malice of Di∣vines, was in Luther's time a Proverb: but now the Proverb is enlarged, and will take in the greatest part of Christendome. The Papist breath∣eth nothing but curses and Anathema's, and maketh his way with sire and sword where Reason and Religion shut him out. Others, who are no Papists, yet are as malicious and bloudy as they, and persecute their Bre∣thren under that name, call them Papists, and spoil them as the Heathen did of old, who put Christians into the skins of Beasts, and with Dogs baited them to death. If you think not, if you act not, if you look not, if you move not as they do, you are a child of perdition, devoted to ru∣ine and death. If you preach any other Doctrine then that which they re∣ceive then you are accursed, though you were an Angel from Heaven. For∣give you? that were a sin not to be forgiven. Heaven and Earth shall pass away, rather then one tittle and jot of what they have set up shall fail. I have much wondred with my self how men could so assure themselves of Heaven, and yet kindle such a Hell in their breasts; how they could appro∣priate

a meek Saviour to themselves, and even claim him as their peculi∣ar, as the Heathen did their Deities, and yet breathe nothing but hail∣stones and coles of fire; how they should call themselves Evangelicos, the only Gospellers, and yet be such strangers, such enemies to that virtue which is most commended in the Gospel; how they should forgive none on earth, and yet so boldly conclude that their pardon is sealed in Hea∣ven; that they should expect so much mercy from that God whom they proclaim so cruel as to damn men as they destroy their Brethren, for no other reason but because he will. I cannot here but wonder and lament, and pray that this malice of their heart may be forgiven them: for we can∣not but perceive that they in the very gall of bitterness and the bond of ini∣quity. And I bespeak you as our Saviour did his Disciples, to beware of the leaven of the Pharisees. For if a little leaven will leaven the whole lump, what will such a lump of malice do? Even infect the whole body of your Religion. Your Hearing, your Prayers, your Fasts will taste of bloud. Let us then mark and avoid them. Let us devest our selves not of all pow∣er, but of all will to hurt. Let that alway sound in our ear, which is as good Gospel as, That Christ died for the World, That, if we forgive not, we are in the number of Unbelievers, and are condemned already. Let us reserve nothing to our selves but that which is ours, Meekness and Patience; and leave to God that which is his, Judgment and Retribution. Commit all Jovi Vindici, to the God of Revenge. For he is the best Umpire for our patience. If we put our injury into his hands, he is our revenger; if our loss, he can restore it; if our grief, he is our Physician; if our death, he can raise us up again. Quantum mansuetudini licet, ut Deum habeat debi∣torem. Lord! what a power hath Meekness, which maketh God our debtour for our losses, for our contumelies, for our reproaches, for our death, for all! who hath bound himself to repay us with honour, with riches, with advantage, with usury, with the inheritance of the earth, and with ever∣lasting life!

Notes

• * 1.1

  Mark 5. 90.
• * 1.2

  2 Thess. 3. 14.
• * 1.3

  Isa. 11. 6.
• * 1.4

  Rev. 22. 15.
• * 1.5

  Gen. 34. 31.
• * 1.6

  Eccl. 49. 1.
• * 1.7

  Eccl. 47. 6.
• * 1.8

  Matth. 5. 45.
• * 1.9

  Prov. 26. 15.
• * 1.10

  Mic. 6. 7, 8.