THis Text carries vs vp to the Mount of Euangeli­call Holinesse, and Perfe­ction; and is one of the eight steps, by which wee may climbe vnto heauenly Beatitude. Our Sauiour Christ, when he vnfolded these Mysteries vnto the world, ascen­ded vp into the Mountaine; A place chosen to resemble the height of those things, hee intended to deliuer. The Company, that was present, were onely his Disciples, persons of more iudge­ment, [Page 2]and penetration, then the common Multitude. And though it be certaine, that our Sauiours wisdome, might vse these circumstances, for other causes, yet they are not vnfit Arguments to put a distinction, betwixt other his ordinary Sayings, and these mysterious Sentences. And yet if we descend, to the opinion of the world, there is nothing that de­presseth vs so low, as the practise of these eight Beatitudes; Pouerty in Spirit, Mour­ning, Meekenesse, and the rest; subiects of vulgar scorne, and vnsupportable mise­ry: but such is the gratiousnesse of God, that he hath promised by his Prophets, to raise vp the poore out of the dust; and to wipe away all teares from the eies of the mour­ners; and lastly, that he will beautifie the meeke with saluation; and he also performeth it. I haue thought fit, to present before this great Assembly, at this time, one of these eight Beatitudes, in particular that of Meekenesse: First, because it was the emploiment of the best Preacher, when he liued vpon the earth: The spirit of the Lord is vpon me, because the Lord hath annoin­ted [Page 3]me, to preach good tidings vnto the Meeke, Isai. 61. It was spoken in prophecy of our Sauiour Christ, and is now the of­fice of euery Christian Minister. Se­condly, because I know no subiect more vsefull, in the common calamities, and troubles of this world, than Meekenesse is; in which wee haue such continuall need, to apply that salue of our heauen­ly Physitian, In your patience possesse yee your soules, Luc. 21. And lastly, because it is not altogether impertinent vnto this Time, in which the Meekenesse of our Sauiour hath exalted him to a ioyfull and glorious Resurrection, according as it is acknowledged by Saint Paul, Phil. 2. Hee humbled himselfe vnto death — Wherefore (that implies the cause) God also hath highly ex­alted him, and giuen him a name which is aboue euery name. And although, it may seeme a subiect, vnfit for a mixt Assembly, in re­gard that our Sauiours wisdome, singled out his Disciples, when he first proclai­med this Beatitude; Blessed are the meeke: Yet I am sure, that exhortation of Christ was generall, and recommended to [Page 4]the whole multitude, Matth. 11. Learne of me, for I am meeke, and lowly of heart. Now being to proceed in this Treatise of Meekenesse, I cannot begin better, then to craue a taste of it, in your present at­tentions, in those words, wherewith S. Cypr. beginneth his booke de bono patien­tiae. De patientiâ locuturus, vnde potiùs incipi­am, quam quod nunc quoque ad audientiam, ve­stram patientiam video essencessariam: Or to change it into the stile and authority of Saint Iames, Receiue with meekenesse, the en­grafted word, which is able to saue your soules.

The particulars, which I shall handle, in the vnfolding of this Text, may be all reduced to these three maine Heads. The first is, the Condition, or Estate of men, whom our Sauiour Christ, amongst some others, repeated both before, and after my Text, is pleased to glorifie. The Meeke. In which part, it will not be vnseasonable, to lay downe a Modell, of the Vertue of Meekenesse, and to consi­der it, both in the Properties, and Kinds, the Opposites, the Preseruatiues, and such [Page 5]like, with the circumstances belonging vnto it. The second is, the Dignity and Sublimity of such persons, as are emi­nent in this Vertue of Meeknesse; Blessed: shewing that it is not only a Vertue, ei­ther Morall or Theologicall, but which is more, a Beatitude or Blessednesse. The third is the Reward, which is promised, to the practisers of this Vertue, whether it be of temporall Blessings, or of eter­nall Blessings, or of both; For they shall inherit the earth.

To begin with the first. The Condition, or Estate of men, who are here pronoun­ced Blessed, are the Meeke. And first, that it may be plaine, who the Meeke persons be, we shall finde this Vertue to be descri­bed, by the Morall Philosophers, and Schoole-Diuines both, that it is Moderatiua irarum; A moderation about the passion of An­ger. The Schoole-men haue a distincti­on not vnprofitable, concerning the se­uerall offices of the Morall Vertues; namely, that some Vertues are exercised about the Actions of men, others about the Passions. Those that are exercised [Page 6]about the Actions, are the most easie, ha­uing nothing else to doe, but to obserue an euen, and golden Mediocrity be­twixt two Extremes. As Liberality is to obserue a meane, in the Action of giuing, which may encline, neither vnto Coue­tousnesse, nor Prodigality. Those that are exercised about the Passions, are more difficult, hauing a double emploi­ment; in that there is a golden Medio­crity to be obserued, and an inordinate Affection to be subdued. This Vertue of Meekenesse, is about a Passion. Besides, amongst the Passions, some are more tra­ctable, and gentle, others altogether vn­tollerable. That of Anger, is the most furious, and vnresistable Passion, of the whole number. In regard whereof, the temper of Meekenesse, in persons capa­ble of it, is the more rare, and excellent; first that it is not a Mediocrity onely, but a Moderation: Secondly a Moderation, not of any ordinary, or relenting Pas­sion, but of the suddenest, and most vnruly Passion of all, that is anger. The Extreme on the one side, that is in [Page 7]the Excesse, is called [...], Indignation, or Wrath: and the other Extreme, in the De­fect, vnto which Meekenesse most ap­proacheth (though that also must be es­chewed as a Vice) is called [...], Lenitude, or an Incapabilitie of Anger. The words, which doe signifie a Meeke person, both in the Latine and Greeke, doe set forth two Properties, which are found in him. First, because Anger is a Commotion, and Vnquietnesse in our owne Breasts, such a moderate person, is in Latine called Mi­tis: and that word is well expressed by Virgil,

Mitis vt in morem stagni, placida (que) paludis: Resembling the Meeke man, to a stan­ding water, where neither the Streame, nor the Tide doe transport it, nor the Winde much wrinckle the face of it. Againe, because Anger is an outward Harshnesse, or Way wardnesse towards o­thers, the Greeke name frees him from that, [...], deriued as it may seeme from [...], that is easie, declaring a Facility, and Gentlenesse, in the outward Comport­ment and Behauiour.

Next heereunto are the kindes of Meekenesse, which we shall finde to be double; Toward God, and toward Man. Answerable to the two sorts of Anger. For there is One, that casteth a Stone vp­ward, which is censured by Ecclesiasti­cus; and there is Another, that shooteth his Arrowes forward, as Ioash did, though he were warranted by Elisha. And Hee that casteth a stone on high, aimeth it against God, and it shall fall vpon his owne head, Eccles. 27. and He that shooteth his Ar­rowes forward, leuelleth them against Man, intending the Destruction of his Enemies. Now though the two kindes of Meekenesse aboue named, may bee both one Action, and he that is Meeke towards God, will be Meeke also towards Man, and so on the contrary, from Man to God; yet because the Obiect is so di­uers, and requires a double Qualification in our Mindes, I may be licensed to diuide it into these two streames, and to han­dle them seuerally, in my Discourse fol­lowing. The former is a franke, and constant submission of our desires, in [Page 9]all things, vnto the mighty pleasure of God. And the other, an amiable, and vsefull Conuersation towards all Men. The Opposite, vnto the former, is a Repining, and Murmuring against God; and vnto the second, either a Prouocati­on of our Brother by Wrong, or a Thirst of Reuenge, whether the Iniury be true, or pretended. We will begin with the former, A Submission, vnder the mighty Hand of God. This Vertue is recorded, in the 37. Psalme, But those that wait vpon the Lord, they shall inherit the earth. From this Psalme, is the Beatitude transfer­red into Saint Matthew, in expresse words: The Argument of the Psalme, is wholly vpon that string, Patient waiting vpon the Lord: The Reward is the same, They shall inherit the Earth: All these shew it to be a speciall branch, of this Vertue of Meekenesse.

There are two ordinary Motiues, of our Indignation, and Murmuring against God. The one is, the prosperous Estate of the vngodly: the other, the vnprospe­rous Estate (as we deeme it) of the God­ly. [Page 10]Concerning the former. Wee shall finde nothing, that did so much fill with wonder, euen the best sort of Men, as these waies of God, in prospering of the wicked. Asaph was a Prophet, and one of the sweet Singers, and yet en­tring into this Contemplation, he con­fessed, that his feet were almost gone, and his steps had well nigh slipt, Psal. 73. Iob was a Patterne of Patience; and yet he thought he did wisely, in recounting the felici­ties of the Wicked, to the silencing of his Friends, Iob 21. Ieremy the Prophet, rea­soned with God, vpon the same Argu­ment; Wherefore doth the way of the wicked prosper, Ier. 12? But these Men, though they were at the first stumbled, went forward into the Sanctuary of God, and with Meeke­nesse rested, vpon his righteous Iudge­ments towards the vngodly. The Vice therefore, which doth most oppose Meekenesse, is Aemulatio propter impios, which is the Stile of the 37. Psalme, Fret not thy selfe, because of the vngodly. The Sentence, denounced against the vngod­ly, in that Psalme, is alwaies iust, and cer­taine. [Page 11] For they shall soone be cut downe, as the grasse, and wither as the greene herb. The Flower of the Vngodly, heere in this World, howsoeuer it may seeme to grow vp specious, and goodly, yet is it alwaies short, and momentany, the Righteousnesse of God, and the Fulnesse of their Iniquity, pulling downe in the end, due Vengeance, and Wrath vpon them. At vsque quo Do­mine, is our complaint, Psal. 94. Lord how long shall the wicked, how long shall the wicked Triumph? The time is not long: Quoniàm adhùc modicùm, as in the first of Hosea, Yet a little while, and I will auenge the bloud of Iez­reel. Nay the finall Condemnation of them is at hand, For Behold I come quickly, and my reward is with me, Apoc. 22. It is the Saying of S. August. Infirmitas facit diù vi­dere, quòd citò est. Our Desires, are like the Desires of sicke Persons, vnto whom that seemes long which is not so indeed, but because we measure the time, by our distempered Appetites, and Infirmity. If we should measure our Desires, by a temporall rule only, it is not manners [Page 12]for vs, to presse for Reuenge, whilest our Betters are vnreuenged. The soules from vnder the altar (namely those of the deare Martyrs of God) are not yet auenged, Apoc. 6. It is the case of God himselfe, who if he were so iealous, and angry a God, he would not suffer an Altar to smoake, nor an Idoll to be adored, nor an hypocriticall Pray­er to be offered, nor a blasphemous Oath to be vttered, without instantly consuming the Offendors: At least, he would not diuide so patiently, his tem­porall fauours, of the Sunne, and Raine, amongst the Iust, and Vniust, without distinction. To proceed fur­ther, Nec dum vindicatus est, ipse qui vin­dicat, as S. Coprian saith; The Sonne of God himselfe, is not yet auenged, for all those foule Reproaches, and Indig­nities done vnto him. And though the Father hath committed all iudgement to the sonne, Iohn 5. and so he hath the pow­er in his owne hands; nay, and (which is more) he hath inuested himselfe in­to this Iudicature: Vengeance belongeth [Page 13]vnto me, I will recompence, saith the Lord, Heb. 10. notwithstanding he delayeth to execute deserued wrath vpon his Enemies. And heerein appeareth, the wonderfull Sufferance, and Meekenesse, of our Sauiour Christ; Vt qui in coelis adoretur, nec dum vindicetur in terris, as the same Saint Cyprian speaketh, That hee, whom the whole Hoast of Heauen a­doreth, should suffer an Hoast of Wormes, and Miscreants, to blaspheme him vpon the earth. Lastly, it is no lesse Curiosity, to search into the Coun­sell of God concerning the estate of the wicked, then Presumption to solli­cite their subuersion, before the ap­pointed day. What, and if it bee the will of God, that both should grow vp to­gether (the Wicked and the Iust) vn­till the haruest, Matth. 13? What and if God willing to shew his wrath, and to make his power knowne, endureth with much long suffering, the vessels of wrath, fitted to de­struction, Rom. 9? And this is to appease the first Motiue, of our Murmu­ring, and Indignation against God, [Page 14]for the Prosperity of the wicked.

The other Motiue, which armeth vs, with Indignation, and Murmuring against God, is the sense of some pre­sent Misery, whether it be, in our Soule, or our Body, or our Goods, or any other way, wherein the hand of God layeth heauy vpon vs. This second Motiue, toucheth vs more neerely, then the former, and is like vnto that, where­with the Deuill thought, to haue got­ten an ouerthrow, against Iobs Pati­ence; But put forth thine Hand now, and touch his bone, and his flesh, and he will curse thee to thy face. In this distresse, the Say­ing of the same holy Man Iob, will be very proper to enter into our conside­rations; Shall we receiue good from God, and shall we not receiue euill also? The Fountaine of all our good, is God, and if he be pleased, to turne our sweet, in­to a little bitternesse, why should wee repine, against the Omnipotent wis­dome of our Maker? Againe, if we be Gods Children, the Afflictions that come from him, are not for our De­struction, [Page 15]but for our Triall, and to make vs shine more gloriously: where­fore it will turne to our aduantage, when we shall come to reape the fruit of our suffrings, and that Quantò in hoc seculo frangimur, tantò in futaro solidamur; as Saint Bern▪ saith: The more we are sha­ken in this world, the more we are roo­ted, and grounded in glory. Neither is it of small force, to exasperate, or mol­lifie our Afflictions, the behauiour wee vse in taking of them; seeing it is true, as Saint Cypr. saith, In sensu doloris est omne quod punit: Griefe is according to the appre­hension of him that beares it. And therefore the same Author S. Cypr. had very good reason, to put a diffērence, betwixt the sufferings of the Righteous, and of others, that repined with a Heathenish Impiety: In his Booke ad Demetrianum: Putatis [...] aduersa Vobiscum aequalitèr perpeti, cum eadem aduersa videatis à Nobis, & vobis, non aqua­licèr sustineri. There may be the same Latitude of paines, inflicted vpon two seuerall Persons, and yet the sense, and Impression of them much different, [Page 16]whilst the one beares them, with a pa­tient, and calme minde, the other with a querulous, and vnquiet reluctation. But the best Argument is that of Saint Paul, Rom. 8. For I reckon, that the suffrings of this present time, are not worthy to be compared with the glory, that shall be reuealed in vs. And if there be so much diffe­rence, betwixt our present Enduring, and our future Glory, there is as great inequality, betwixt the Offence of our Murmuring against God, and the Cause of it, being for so small matters, as the transitory Pelfe of this world, which are no better, then the fading delight of Io­nas, censured by God himselfe, Doest thou well to be angry for the gourd? Looking vn­to Iesus, the Authour, and finisher of our faith Heb. 12. The Scope, and Comfort, of euery Christians profession: And he that looketh vnto Iesus, as he ought, cannot be much amated, at the euill Aspects of worldly Happinesse. Finally, who can tell, whether it be not, as Saint Ber­nard saith, Praecordia fatui, sicut rota currûs, foenum portans, & murmurans? For there [Page 17]is Murmuring in Fulnesse, as well as in Emptinesse, like the Wheele of a Carre, that goeth on creaking, and yet carri­eth away a full load. And we finde, that the greatest Murmurers were the Children of Israel, People that had the most saturity, and were oft replenisht with a Miracle. But they receiued the due reward of their Murmuring, being stung to death by Serpents. The Mur­murer hath the Poyson of Serpents, vn­der his tongue, wherewith he wounds God, and it is iust for him, to receiue his Deaths wound by the Poyson of a Serpent. To conclude this part; The Root, from whence Christian Meeke­nesse springs, is Humility; the foremost in the ranke of these eight Beatitudes; that is Pouerty in Spirit: And it was the Confession of an humble Spirit, yet not of an abiect (especially being vttered in the Figure of Christ) For I am a worme and no man, Psalm. 22. Then what am I, that I should turne againe, vpon my Maker? And this shall be sufficient, to appease our Murmuring, and Indigna­tion [Page 18]against God, caused from those two Motiues: The prosperous Estate of the Vngodly, and the vnprosperous Estate of the Godly. And thus much for the first Kinde of our Meekenesse, toward God.

The other Kinde of Meekenesse, is exercised in a gracious, and vsefull Be­hauiour, toward all Men. And this Ver­tue is recommended vnto Timothy, by the Apostle S. Paul: In whose speech, are in­serted some things, peculiar to a Bishop, other things generall for all Men. And the seruant of the Lord must not striue, but be gentle vnto all men, apt to teach, patient: In meeke­nesse instructing, &c. and so forward. There are three euill Properties, reigning in the Breasts of the greater part, that doe beare an euill Aspect, to this Kinde of Meekenesse, toward Man. The first is Auger, that Quality that is called in Latine Iracundia; A Disposition euer rea­dy to be on fire, and is as well vnsup­portable to our selues, as to others. The second is Harmefulnesse, or a malignant Desire of doing wrong, without any [Page 19]offence, or occasion giuen. The third is a Thirst of Reuenge, after an Iniury concei­ued, whether the Wrong be true, or pre­tended. These three must be calmed, and appeased, before we can prepare a roome, for the Vertue of Meekenesse.

To begin with the first, that is An­ger. The Persons, that are prone to this euill disease, are of the nature of a Burning Coale, or a Thorne full of Prickles, on euery side: I meane not for their desire to hurt, or to consume o­thers (for those are the Properties of the following Kindes) but because they are alwaies so Hot, or so Sharp, that you cannot touch them. And first this Qua­lity, (for I finde no better testimony of it) is the Quality of a Foole. Anger resteth in the bosome of fooles, saith Ecclesiastes in the seuenth chapter; vnto which agreeth the Saying of Saint Bernard: Tantò qu [...]que con­uincitur minùs sapiens, quantò est minùs Patien [...]. A man is vndoubtedly conuinced, to want so much of the Power of Wisdome, as he wants of the Vertue of Patience Againe, it is a Passion, that transport [Page 20]vs immoderately, beyond the Bounds of Reason; the Glory, and Priuiledge of Mankinde. And I haue read it in one, that expresseth this Excesse not vntruly; Cogitationes iracundi vipereae sunt generatio­nis, mentem comedunt matrem suam. The thoughts of an irefull Man, are of the Vipers Brood, deuouring Reason the Mother that bare them. And though it be the Property of other Passions, to re­bell against Reason, for the flesh lusteth a­gainst the spirit; yet in them, the spirit, againe, lusteth against the flesh, and none of them doth so mightily ouerthrow, and tram­ple vpon Reason, as Anger doth. Fur­thermore, it is a Passion, that is aptest to vex the Holy Spirit of God, which is giuen vs, for our sanctification. S. Paul writeth in the fourth to the Ephesians, And grieue not the holy spirit of God, whereby ye are sealed vnto the day of Redemption. To auoid this, he aduiseth in the Verse fol­lowing; Let all bitternesse, and wrath, and Anger — be put away from you. In these and many other, consisteth the Deformity of this Vice; It setteth vpon a Man the [Page 21]Badge of folly, transporteth him be­yond the Bounds of Reason, grieueth the Holy Spirit of God which is giuen vnto him.

The Second Property is Harmefulnesse, or the first Prouocation by Wrong. Se­neca faith of Morosity, or Peeuishnesse, that it is Delicatum iracundiae genus, A dain­ty kinde of Anger: wherein he hitteth it right, for it is so nice, and queasie, that nothing can wooe it to Patience. This Vice, vpon which we now insist, may be sometimes called Mortiferum iracundiae ge­nus, A deadly kinde of Anger; for it de­nounceth Mischiefe, and hurt to him, at whom it is aymed. And these Natures are more vngentle then Nabal; for Na­bal, though he parted not with his goods, at the solicitation of Dauid, yet hee sought to doe him no harme; but there was a Nature, noted by Saint Paul, for a notorious euill condition; Alexan­der the Coppersmith hath done me much euill. That which was spoken in Prophecy, of the Iewes wicked hatred against our Sauiour Christ, was in this ranke of [Page 22]Anger, They hated me without a cause: for he sustained many Iniuries, and wrongs, which he neuer deserued. This Kinde of Anger, can haue no better censure, then Homo homini Lupus, and I hope it is a Dis­position more frequent amongst wilde Beasts, then Men. Lastly, Our Sauiour Christ hath damned it, with a perpetuall blot; But woe to that man, by whom the of­fence commeth.

The third Property opposite to Meeke­nesse, is a Thirst of Reuenge, after an In­iury receiued. Seneca saith likewise, in this point of Reuenge, Inhumanum verbum vltio; Vindication, or Reuenge is an in­humane Word; the Action it selfe, is farre more inhumane. The Saying of the same Authour Seneca, is a good Tenet in Morality. Non vt in benefi [...]ijs, honestum est merita meritis repensare, ita iniurias iniurijs; illic vinci turpe est, hic vincere. Iniuries are not of the nature of Benefits, to be re­quited with the like, as one Benefit with another; And the Contention in the one is laudable, but in the other, it is soule, and dishonourable. This made the Pati­ent [Page 23] Cato, when hee was stricken at vna­wares, and the party came, to tender sub­mission, for that Iniury, to put it off with so much lightnesse: Non memini percussum me; I remember not, that I was stricken. And the same Spirit of Patience, and bearing Iniuries, liued in many of the Auncient Worthies, Alexander, the two first Caesars, together with some Philosophers, and others. And the Principle, that they held, for the bearing of Iniuries, was Magnanimity, according as Seneca, one of the latest of them hath expressed, and hath well discussed this Argument; Mag­ni animi est iniurias despicere; that it was the marke of a poore Spirit, to be touched with Iniuries, and a great Minde, did trample, and contemne them.

Now the Vertue of Patience, which shined in those Heathen Worthies, is not sufficient, to set of that Meekenesse, that is required at our hands, or to be a pat­terne, for a Christians Imitation. For first, that is true, which is Obiected against them, by Saint Cyprian; Tamillis falsa Pati­entia est, quam & falsa Sapientia. They had a [Page 24]false Patience, because they had a false Wisdome. The ground of their Patience, was Tu­mour, and Pride, at the best Magnani­mity: but Christian Meekenesse must a­rise, not out of a Vice, or shadow of a Vertue, but out of a true ground, or the Mother of all Vertues, that is Humility, as I haue already shewed. Againe, the Actions of those Heroical Spirits, toward those that did the Iniuries, are onely ma­nifest, and we are not assured of their Affections, how their Hearts stood affe­cted toward them: but our Heauenly Master requireth, as the Complement of our Meekenesse, that we forgiue men their trespasses, Matth. 6. that is, A free Remis­sion of all Iniuries: And Loue your Ene­mies, Matth. 5. that is, An entire Affecti­on toward their Persons. Lastly the He­roicall Patience, went no further then this, Recompence to no man euill for euill; and knew nothing of the other degree: But Christian Meekenesse must exceed this; But ouercome euill with good. Like the Meekenesse of Moses, who offered him­selfe, to be blotted out of the Booke of [Page 25]Life, for that People, which had murmu­red against God; and whereof some al­so, had repined, and mutined against himselfe: Or like the Meekenesse of our Sauiour Christ, which so farre surpas­seth all comparison, that euen, as wee all confesse, Viuificatur Christi Sanguine, eti­am qui fudit sanguinem Christi. They which crucified our Sauiour Christ, are restored by the bloud, which their malitious hands haue spilled. Now wee haue gone, through the three Vices, opposite to this second Kinde of Meekenesse. First, Readinesse, or Pronenesse to An­ger: Secondly, Harmefulnesse, or an euill Desire of Doing wrong: And thirdly, Thirst of Reuenge, after an In­iury receiued.

The Preseruatiues of Meekenesse (for It cannot be, but that offences will come, as our Sauiour saith) may be diuerse. The first is Silence; or Taciturnity. And this first Precept, is recommended in the 34. Psalme, to him that would lead a quiet life, and desireth to see good daies. Keepe thy tongue from euill. As Seneca saith, in a case [Page 26]not much vnlike, Cadit statim simultas, ab alterâ parte deserta, nisi par non pugnat. So where Wrath encountreth with Silence, the Quarrell is lame on the one side, and the strife will soone be appeased. But the contrary hapneth, where it is vp­held vpon equall termes, as the Comick Poet hath said,

Besides, the strife which the Tongue raiseth, is not worthy the maintaining, if we consider the Originall of it. It is but a word which pierceth not; Et tantùm delicatis graue (as the Morallist saith) felt onely by them, that are delicate and ten­der; and in that impression, rather vex­eth, then hurteth them. And much lesse, if we consider the Parties, from whom it vsually comes; Vt quisque contemptissimus, Et vt miximè ludibriò est, ita solutissimae lin­guae. Euer the more lewd, or the more [...]oolish the party be, the more lauish of [...]is tongue he is, and the more liberty we giue him: And ye suffer fooles gladly, saith S. Paul to the Corinthians. Another Leni­tiue, [Page 27]in the same ranke (which is Gouern­ment of the Tongue) is a Soft and gentle An­swer. A soft answer turneth away wrath; Pro­uerbs 15. And these two, may worke one Effect, though by diuers waies: Silence taketh away the Fuell, that the Fire may not burne; but a Soft Answer, distilleth drops of Water, to put it out. Besides, a Soft Answer, pertaketh sometimes, of Iacobs wrestling with the Angell, that it obtaineth a Benediction in the end; which was the Effect of Abigails Speech to Dauid, that it wrought, not a relenting alone in Dauids heart, toward her Hus­band Nabal, but found a more gracious acceptance at his hands; Blessed be thy ad­uice, and blessed be thou, which hast kept me this day, from shedding of bloud. Another Le­nitiue, in the same ranke (though it might seeme otherwise) is a sharp speech in due season. And therefore Saint Paul inserts this, in his charge to Timothy, Cum modestiâ corripientem: In meekenesse reprehen­ding those that oppose themselues. So that there is Meekenesse in Bitternesse, as well as in Sweetnesse. Such was the Speech [Page 28]of Abigail to her Husband Nabal, after she had saued him, from the wrath of Dauid. When Nabal was in his wine, it had beene bootlesse to haue spoken, and would haue prouoked him to more fol­ly, but after his wine was disgested, she pierced his Soule, that his Heart smote within him. Such effect hath a sharpe reprehension, tempered with Modesty, and Discretion.

The second Preseruatiue of Meek­nesse, is Cession, or giuing place vnto wrath. So Saint Paul aduiseth, Rom. 12. Auenge not your selues, but rather giue place vnto wrath. What's that, Giue place vnto Wrath, that Wrath should ouerflow in your breasts? not so; but Depart from thine Enemie, whilst he is in his An­ger, that so thy Absence, and remouing the Occasion, might bury those vnhap­py flames, which are kindled betwixt you. This was Iacobs Pollicy, to pacifie his Brother Esau, who being directed by the Counsell of Rebecca (and herein she was the Embleme of Patience) depar­ted from his Brother, into a far Country, [Page 29]and returned not againe, till after many yeeres, when his Brothers wrath was wholly appeased.

The third is, A Motion to Reconcili­ation: which is another Precept, in the fore-recited Psalme, Seeke peace, and ensue it. The Contention is not worthy, who gaue the first cause of offence, but it is a blessed thing, to moue the first Stone to Reconciliation. This also was after pra­ctised, by the Patriarch Iacob, who thought it not enough, to giue place vnto wrath, vnlesse he further endeuou­red a Reconciliation; and bought it too, with faire language, and large gifts, whereby he so mollified his brother Esaus Heart, that in the end, Praereptae bene­dictionis non meminisset, meminisset delatae sa­tisfactionis, as Saint Cyprian saith. The Birthright and Blessing were quite for­gotten; but the Presents, and Satisfacti­on, were fresh and powerfull. So now we haue in the generall, three Preserua­tiues of Meekenesse: Gouernement or Brideling of the tongue: Cession or Giuing place vnto wrath; and A Motion [Page 30]or Endeuouring of Reconcili­ation.

There is now one Blot, wherewith this Vertue of Meekenesse is subiect to be stained, from which it will be perti­nent, to free and deliuer it. And that is, that howsoeuer it may lurke vnder the name of a Vertue, notwithstanding it proceedeth from no other Originall, but Defect of Courage, and is in it selfe, the Badge of Pusillanimity, and an ab­iect minde. And especially, if it bee so, as Aristotle saith, that Ira, is Calcar Virtutis, Anger is the Spurre of Vertue; what then must that needs bee, which both dulleth the edge of Vertue, and brings in it selfe no warmth, to prouoke forward, vnto any vertuous, or magnanimous Action? But this is not so. The Effect of Meeke­nesse, is to bee Vanquisher ouer our owne Passions. And the Wise man hath said, Prou. 16. He that is slow to Anger, is better then the mighty, and he that ruleth his Spirit, then he that taketh a citty. And the rather, because the Domesticke Enemy, is more dangerous then the Forraine; and [Page 31]commonly those, which haue made o­ther Men their thralls, are the greatest slaues, to their owne Passions. Besides, the Spurre, which pricked forward those Heathen Worthies, vnto such re­nowned Patience, was not any base thought, or Abiectnesse, but Magnani­mity, and Height of Minde, as hath beene already shewed. And who would impute, the Meekenesse of Dauid, vnto any Basenesse, and not rather vnto Height of minde, in suffering the foule Reuiler Shimei, at such a time, when as Dauid was guarded with a Band of Men, all well appointed, and ready at his command, to execute Vengeance, vpon a silly vnarmed caitife? Lastly, the Schoole Diuines, who refer euery one of these Beatitudes, to some of the se­uen Gifts of the Holy Ghost; as Hunger and Thirst after Righteousnesse, together with Mercy, to the Gift of Piety; Pouerty in Spirit, and Mourning, to the Gift of the Feare of the Lord; doe refer this Vertue of Meekenesse vnto the Gift of Might, or Fortitude.

There are two Vices, which are shrou­ded [Page 32]vnder the name of Meekenesse, that ought to be carefully auoided. The one is Senslesnesse, or a whole Auersion, from the Passion of Anger; the other Remis­nesse, or Loosenesse in our Functions. And these two, ought to be thus diuided amongst themselues, for the former is a Defect in our Nature, the latter a Corrup­tion in our Manners. We will begin with the former. This Vice is called (where it hath a name) [...], and is the other Ex­treme, on the Defect of Anger. Seneca, who was the soarest Enemy to Anger, would neuer endure, that his Wise man should be thought deuoid, of the sense of Iniury; For that were, to make him iust of the constitution of a Stocke, or a Stone, that nothing can penetrate or affect. Besides this, that it would rob him of the glory, due vnto Patience; Nulla virtus est, quae non sentias perpeti. It is no vertue, to suffer those things patient­ly, of which we are not sensible. S. Am­brose accounts it a greater perfection, to temper the vnrulinesse of Anger, then to want the inward motions of it; cùm ple­runque [Page 33]hoc lentius, illud fortius aestimetur; see­ing the one is an argument of Ability, and power, the other of Weakenesse. Lastly, the very Exercise of Meekenesse it selfe, presupposeth Anger; for it was described to be Moderatiua Irarum, A Mo­deration about the Passion of Anger; And therefore it is to be found, and is most excellent in those mindes, which are naturally subiect to Anger. And sure, the Affection of Anger, is in some ca­ses, not onely tollerable, but a Vertue: And therefore, it was truly called by the Academicks, and other Philosophers, Co [...] Fortitudinis, and Virtutis Socia: The Whetstone of Courage, and the Associ­ate of Vertue; then which two, what more glorious Titles can be giuen, by Heathen Contemplatours? It was the Saying of Valens the Emperor, Alienus ab irâ, alienus à iusticiâ: Hee that is free from Anger, will bee free from Doing Iustice. He spoke it, as an Emperour, vnto whom was required a Mixture of Anger, for the due Execution of his Im­periall Lawes: and might haue spoken it, [Page 34]if he had meant it of Vniuersall Iustice, which is the Root, of all the Morall Vertues; Hee that is free from Anger, will be free from all manner of Vertue. Aristotle makes it a laudable Quality, if it haue due restraint, and limitation; of which sort are, Quibus de rebus, quibusque hominibus, and Quemadmodùm, and Quo tem­pore, and Quamdiù. For there must bee re­spect had to the Causes, for which; and to the Persons, towards whom; and to the Manner, how; and to the Season, at what time; and to the Continuance, or lasting of it. Dauid in the fourth Psalme, hath set downe an inuiolable Rule for it. Wherein is to be noted in passage, that he that could beare the reproaches, of the Vilest Person, could giue the excellen­test Precept of Anger. Be angry, and sinne not. There are two things required, to make it a blamlesse Anger: First, that the cause bee warrantable, least it haue the conception of a wicked Anger; Second­ly, that it be bridled by Reason, least it grow into Excesse, and degenerate into the Nature of a sinne. So then Moses de­parted [Page 35]not from his former Meekenesse, when hee was so farre transported for Gods cause, that he brake the two Ta­bles of Stone, newly written with the Finger of Gods Hand. Phineas, had a good Cause, when he stood vp to exe­cute iudgement, by which he both tur­ned away the Plague, and receiued the Praise of Righteousnesse, amongst all Generations. Elias was a man subiect to like Passions, as we are, being once transpor­ted, with an holy Anger, that the Chil­dren of Israel, were generally fallen to serue Baal, and himselfe onely left, to serue the Lord. Lastly, the Zeale was ho­ly, which possessed our Sauiour, when he scourged the Buyers, and Sellers, out of the Temple. Nay whosoeuer is not Angry, for God, and a good Cause, wan­teth Phineas his Zeale, and Dauids vnof­fensiue Anger, and Saint Pauls Rod, and againe, the Zeale of Christ, The Zeale of thine house, hath eaten me vp, Iohn 2.

The second is a Remisnesse, and Loose­nesse in our Functions. This Vice doth often creepe, into the Meeke mans Man­ners, [Page 36]and yet it is, a lesser Vice, then ex­treme Rigour. For the Meeke Man (as S. Gregory saith) doth onely suffer a Vice, to steale vpon his good Nature, and Vertue; but the testy, and angry Person, doth hotly prosecute a Vice, vnder the name, and pretence of a Vertue. S. Gregory, doth grauely obserue, the difference of the A­postles Admonitions, vnto two Persons, participating of one Affection of Chari­ty, and yet diuided in their temper, and disposition. For Timothy, who was more violent and hot, hee ment to take oft from his edge, — Reproue, rebuke, ex­hort, with all long suffering, and do­ctrine. But vnto Titus, who was of a col­der temper, he endeuoureth to adde more Spirit: These things speake, and exhort, and rebuke, with all Authority And in the Per­son of Titus, is the same Admonition re­commended, vnto euery Meeke Man, in his Function. And this shall suffice, for the two Vices, shrouded vnder the name of Meekenesse; the one an Errour in our Nature, the other a Deprauation of our Manners.

The Second generall part, was the Dignity, or Sublimity of such Persons, as are eminent in this Vertue of Meeke­nesse, Blessed. There are foure seuerall Kindes, as the Schoole-men obserue. Gifts, Vertues, Fruits, Beatitudes. Gifts, are the se­uen Gifts of the Holy Ghost, and are almost all recited, in the 11. of Isai [...]h, vnder the name of Spirits: The Spirit of wise­dome, and vnderstanding, The Spirit of counsell, and might, the Spirit of knowledge, and of the feare of the Lord. The Vertues are some Mo­rall, and some Theologicall: The Mo­rall are, Prudence, Temperance, Iustice, Forti­tude, with other lesser Vertues; and the Theologicall are Faith, H [...]pe, and Charity. The Fruits are in part numbred vnto vs, by Saint Paul, in the fifth to the Galatians: But the fruit of the Spirit, is loue, ioy, peace, long suffering, gentlenesse, goodnesse, faith; Meekenesse, temperance. Lastly; the Beati­tudes are these eight, heere in the fifth Chapter of S Matthew, Pouerty in Spirit, Mourning, Meekenesse, Hunger and Thirst after righteousnesse, Mercy▪ and so forward. First, for Gifts, they are Habits in the Soule, [Page 38]which descend with the Holy Ghost, the God of Loue; and because they can neuer bee disioyned from Loue, there­fore they are peculiarly called by that name, The Gifts of the Holy Ghost. The Vertues are likewise Habits, whereof some are conceiued within the Minde of Man, through the Light of Reason, as the Morall Vertues; and some are in­fused into the Minde, as the free Gifts of God, namely the Theologicall. The Fruits are like their name, the Issues and Fruits of the Spirit within vs, and haue a double resemblance, vnto corporall Fruits: first, that they bee the last Pro­ductions, of the strength, and vigour of the Spirit; Secondly, that they be delecta­ble, and pleasant to the Soule, as fruits are to the taste. Lastly, the Beatitudes are outward Actions, and Practises; dif­fering from Vertues, as in some other respects, so also in this; that Vertues are Habits, and Powers of the Minde; Beatitudes are Practises, and Operations of the Vertues. This Estate of Meeke­nesse, falls into three of these Orders, [Page 39]and is both a Morall Vertue, one of the Fruits of the Spirit, and a Beatitude. First, in respect of the Morall Part of it, wherewith those noble Spirits, amongst the Heathen were endued, it is the same with Patience, a Morall Vertue only, and riseth no higher. Secondly, as it brings delectation, and content to the Soule, it is one of the Fruits of the Spirit, and rec­koned amongst them, in that fifth Chap­ter to the Galatians. And in the last place, as it is an eminent, and perfect Practise of that Vertue, in the life of a Christian, it is one of the Beatitudes, and the Per­sons excelling in it, are pronounced Blessed.

These Speculations of the School­men, may seeme too curious, and sub­till, especially for this Auditory, and therefore are to be touched onely in Pas­sage. But I may set downe this for Posi­tiue, that there are three things required in Meekenesse, to make it a Beatitude, and to confirme the Professours of it, in the State of Blessednesse. The first is, that it be not an ordinary measure of Meeke­nesse, [Page 40]but an Eminency, or Perfection in it. Secondly, that this Meekenesse be ac­cepted of God. Thirdly, that it bee in the present, an Inchoation, or Beginning of future Blessednesse. For the first. Aristotle aboue the common degree of Vertue, exalteth one kinde which is cal­led Heroicall, which hath that Eminency, that it dignifieth the Professors thereof, with the Title of Diuini viri, deriuing vn­to them some participation of Deity, or Diuinity. This Meekenesse, whereof we speake, though it be not an Heroicall Vertue, (for that is too low a degree for a Christian) yet it must be some supereminent degree, far aboue the positiue, qualified not with one Action, or Cir­cumstance, but with many, and conuey­ing the attribute of Beaci viri, or Blessed­nesse, to them that haue it. There wee many things concurring in Dauids Meeknesse, to make it a Beatitude, or Bles­sednesse. The Person of the King, was sacred, not to he violated, by any lewd Re­uiler: The Rayler was his Subiect, and had his life in the Kings hand: His passage [Page 41]at that time warlike, not to be braued, by any bold affront: But the chiefe thing was, his humble Confession of his sins, Let him curse, for the Lord hath bidden him: And his patient expecting a Recompence at Gods hands, It may be that the Lord will looke on mine afflictions, and will requite good for his cursing this day. And surely, the Meekenesse of Saint Steuen, was no lesse then a Beatitude; imitating the Meeke­nesse of Christ, both in suffering Death patiently, and in offring vp his last Prai­ers, for his Persecutors. And the Effect of his Praiers was such, that hee obtai­ned a great Enemy to the Church, and one of the hottest in his persecution, to be afterwards a Valiant Champion for Christ. This Meekenesse must proceed from a double Root; Humility, which is the Exaltation of all Vertues; and Cha­rity, Charity beareth all things, 1 Cor. 13.

The second Property, required to a Beatitude, is that it must bee accepted of God. The Heathen, though they were famous in this, and other Vertues, yet their Meekenesse was not accepted of [Page 42]God. And as the reason is knowne, out of Saint Paul, H [...]b. 11. Without faith it is impossible to please God: So to shew, when it comes in a forme, pleasing vnto him, Ecclesiastes hath ioyned them both toge­ [...]her, He hath pleasure in faith and Meekenesse. The singular Meekenesse of Moses, was of this Kinde; of whom we shall read from Gods owne testimony; that if a Prophet, had any ordinary Reuelation [...]rom the Lord, the Lord did appeare vnto him, in a Vision, or a Dreame; But my ser­uant Moses is not so, for he was admitted, vn­to the familiar Conference and Bosome Counsells of the Lord: And the cause of this high fauour, and grace which hee had with God, (as Dionysius obserueth it) was the exceeding measure of his Meeke­nesse. Dauid was declared to be A man af­ter Gods owne heart, and it seemes, that he was accepted for his Meekenesse, when in making Intercession to God, he men­ [...]ions this Vertue onely, Memento Domine Dauid, & omnis mansuetudinis eius: Lord re­member Dauid, and all his Meekenesse. So I finde it, in the Latine translation, [Page 43]though the English reads it, And all his Afflictions. The third Property, required to a Be­atitude, is that it must be in the present, an Inchoation, or Beginning of future Blessednesse. Beatitude is properly, the last End of the life of man, vnto which all our Actions are directed, that wee may obtaine it: If it be an apparant Bea­titude onely, it is that of the Philoso­phers; but the true Beatitude, is onely of Christians. These Vertues are called Beatitudes, not because they are the eter­nall Rewards, which wee shall enioy af­ter this life, but because they are Estates of life, walking in the Lawes, and fauour of God, and so farre assured of future Happinesse, as Hope can possesse vs of it. And hope is so firme, that by it wee par­take of things future, as if they were now reall and present. By hope we are saued, saith the Apostle, Rom. 8 speaking in a stile, as if we did at the present enioy it. Now for Meeknesse, it is an Estate, as firmely possessing Heauenly Happinesse, as any of the rest; The meeke mans prayers are pleasing vnto [Page 44]God; Those that bee meeke will hee teach his wayes; The Meeke Man is apt, and vacant for Heauenly Contemplation; and last­ly, He will beautifie the Meeke with Saluation. These three things are required, to a Bea­titude. First, that it be a Vertue eminent in his kinde. Secondly, that it be accep­ted of God. Thirdly, that it bee a begin­ning of future Happinesse.

The last generall part of my Text, is the Reward, For they shall inherit the earth. The Earth, which is implyed in this Re­ward, may be double. First, this transi­tory Earth, of which it is said, Heauen and Earth shall passe away: on which the Meeke, and the Mighty are mixed both together, and possesse it without distinction. Se­condly, that immutable, and eternall In­heritance, of which it is said▪ There shall be a new Heauen, and a new Earth; in which the Meeke shall haue the sole possession of the Earth, without disturbance. Nei­ther doe I see, but that the promise, made by our Sauiour Christ, vnto the Meeke, may haue this double respect. For it is a certaine Rule, that is obserued by Saint [Page 45] Chrysostome; The promises of God, doe not so assure vs, of our future Happinesse, that they exclude vs from a temporall Blessing: But seeke yee first the kingdome of God, and his righteousnesse, and all these things shall be added vnto you: neither doe they so reach vnto vs, a temporall Blessing, but that the Latitude of his promise, doth extend to a future. In which sense, Saint Paul writes to Timothy; But Godlinesse is profitable vnto all things, hauing the promise of the life that now is, and of that which is to come. To say a little of each. First then it is without Question, that it may bee meant, of this present Earth. The Apo­stles, though they had profited in Christ, aboue the common Multitude, notwith­standing they were at this time, and con­tinued yet Carnall. Diuerse Instances conuince them thereof afterward, in which they vnderstood many things, that were spoken of Christ, carnally: And our Sauiour Christ, was well acquain­ted, how to draw, and allure Carnall Mindes, partly and at the first, by tempo­rall Promises. As for that Psalme, from [Page 46]whence this text is transferred, it is cer­taine, by the whole phrase thereof, that it strikes vpon a temporall inheritance. Neither is this without Parallel, in most of the Texts, of the old Testament, when­as in the Decalogue, or summe of the Morall Law, there is but one promise, and that of a temporall Blessing, granted vnto those, that doe beare due Honour to their Parents. Nor yet without Ex­ample, seeing that of the great Multi­tude, which came forth out of Egypt, the Murmurers were all cut off in the passage, and the Meeke onely suffered to enter, into the Land of Canaan. As for that Interpretation of Saint Bernard, that by the earth are implyed our Earth­ly Bodies, whereof the Meeke only haue quiet possession, in as much as in them, their Affections, and Passions are subiect vnto Reason, it is no idle conceit, and it agreeth also with a Temporall Re­ward. For the second; It is also certaine, that the Reward, which is here promi­sed by our Sauiour, doth reach to a bet­ter Earth; of which Dauid speaketh in [Page 47]the 27. Psalme, Vnlesse I had beleeued to see the goodnesse of the Lord, in the land of the liuing. The Earth here is the Land of the Dying; either of those, which are dead in their sinnes, or poasting hastily to the Coasts of Death: but the other Earth, whereof Dauid speaketh, is the Land of the Liuing, and shall be the possession of those, who are the Inheriters of Life, and Immortality. Besides this Text is origi­nally a Verse of the 37. Psalme, and in that place, (though the greatest part of the Psalme bendeth another way) it is not altogether disioyned, from an eter­nall Inheritance; But the meeke shall inherit the earth, and shall delight themselues, in the abundance of peace. Abundance of peace, is not the Portion of this World; in which there is neither any solid Peace, nor any true measured Abundance; but is reserued to be the Reward of that place; In which there is fulnesse of ioy, and pleasures for euermore. Againe, Inheritance is not alone a Lawfull Right, but a Constant Possession, which is onely the Tenure of the World to come. And lastly, the Bles­sing [Page 48]of the Meeke, is of the same Lati­tude, with that of the Peace-makers; who are called in the ninth verse, the children of God. And Saint Paul saith in the eight to the Romans, And if Children, then heires, heires of God, and ioynt heires with Chist. And so much for the Reward, im­plying Blessings of two kindes, which are both temporall, and eternall.

Let vs now, as good Oratours were wont to doe, recollect the generall Heads, of that which hath beene spoken. I haue gone through the three parts of my Text. The first was, the Condition, and Estate of Men, whom our Sauiour, in this Sen­tence, pronounceth Blessed; The Meeke. And in this part, I represented vnto you, a rude Modell of Meekenesse: wherein I described first the Nature of Meeke­nesse, that it is Moderatiua Irarum, A Mode­ration of Anger. Next the two Kindes of Meekenesse, toward God, and toward Man; and withall the Opposite Vices in each kinde: In the first kind; Murmuring against God, for two Causes; for the pro­sperous [Page 49]Estate of the Vngodly, and for the supposed vnprosperous Estate of the Godly. In the other Kinde towards Man, three opposite Vices. 1. Readinesse, or Pronenesse to Anger. 2. Harmeful­nesse, or an euill Desire of Doing wrong. 3. Thirst of Reuenge, after an Iniury re­ceiued. Of this Meekenesse toward Man, I obserued three Preseruatiues: Gouerning, or Brideling of the Tongue; Cession, or Giuing place vnto Wrath; and a Motion, or Endeuour of Reconciliation. Further lest this Vertue should haue an euill Re­port, as the Descendant of Basenesse, or Pusillanimity, I haue freed it, from that Ignominy, and Scandall. And lastly, lest it should bee obtruded vnder a false Vizour, I haue separated two Vices, or Extremes, from it; the one an Errour in our Nature, (Softnesse, or Dulnesse of Spirit:) the other in our Manners (Re­missenesse or Loosenesse in our Functi­ons.) The second generall Part, was the Dignity, or Sublimity of the Meeke: Blessed. In which part, I recited foure Kindes: Gifts, Vertues, Fruits, Beatitudes, [Page 50]with their differences: Beside, three Pro­perties required to the Constitution of a Beatitude. First, that it bee an eminent Vertue, in his owne Kinde. Secondly, that it be accepted of God: Thirdly, that it be an Inchoation of future Blessednesse. The last generall Part, was the Reward, promised vnto the Meeke, which inclu­ded Blessings of two Kindes, that is, both Temporall and Eternall, For they shall in­herit the Earth.

This Sermon of Meekenesse, I con­ceiue now, should affect most of vs, with that Passion, which ouertooke the young Man, in the Gospell, at our Sa­uiours Counsell of Perfection, that He went away sorrowfull. If wee be Christs Disciples of Meekenesse, we shall be sure, to haue our share, of as much Discontent, and Vnhappinesse, as this world can in­flict vpon vs. And who are proper, to be the Footstoole, of euery arrogant, and ignoble Spirit, but the Meeke? Which portion was long since allotted them, by one that had feelingly contemplated of [Page 51]that Argument; They turne the needy, out of the way, the meeke of the earth, hide themselues together, Iob 14. But the matter is not thus. For first, the Encouragement is not small, which our Sauiour Christ annexeth to the end of his Inuitation to Meekenesse; Learne of me, for I am meeke, and lowly of heart, and you shall finde rest to your soules. That which all the world cannot giue, will Meekenesse assure vs. And what is it, to be tossed, and bruised in our Bodies, so we enioy that Tranquillity of Minde, and Soule, aboue all the Happinesse of the world? And next, if we consider the Persons, that will trample vpon Meeke­nesse, they are none but those harsh, and vngodly Spirits, who, if hee were vpon Earth againe, would not spare to afflict, euen the Lord of Meekenesse himselfe, and to crucifie him anew. And for those that are not extremely ill, though Meeke­nesse hath not a Weapon to resist, yet it hath Innocency, to protect it selfe against wrong; and as Seneca said of Cato, Quis enim sciens Catoni iniuriam faceret? For who would willingly haue offered any Iniury [Page 52]to Cato? But for the Gentle, and Pious Natures, there is nothing that winneth so much fauour, and loue from them, as Meekenesse doth: And the Counsell of Ecclesiasticus is alwaies true; who was expert as well in Morall, as in Diuine Wisdome: My sonne performe thy doings with Meekenesse, so shalt thou be beloued of them that are approued. But if the case of the Meeke man, bee so low, as to bee forsaken on Earth, yet he hath an Aduocate, and a Iudge in Heauen, by whom amongst ma­ny other disconsolate Estates, the Affli­ctions of these persons are not least re­garded, For He will argue with Equity for the Meeke of the Earth; as the Prophet Isaiah speaketh Laslly, because Examples are pregnant to moue vs, especially when we haue seene the latter end of them, I will close vp all in one Sentence of Saint Iames, of extraordinary force, and perswasion, Ye haue heard of the Pa­tience of Iob, and haue seene the end of the Lord.

The Text, of which I haue spoken, is placed in an euen distance, betwixt the Poore and the Mercifull. The obseruation is not impertinent, for though it bee no member of my Text, yet it is a part of my Errand, to commemorate the thank­full praises, of these poore Children, and other needy Persons, for your mercifull Affection toward them. I remembred but euen now the Patience of Iob. The Aduancement, which that Vertue brought him in the end, is manifest out of the Scriptures. There was another thing intermixed with this Mans Ver­tues, mentioned by himselfe, in his 29. chapter, Benedictio perituri; The blessing of him that was ready to perish came vpon me. And no doubt but it was a Motiue, vn­to which God had respect, in the Instau­ration of his Happinesse. This Blessing, I reioyce, that I haue so good cause, to account it your Portion; for whom the Prayers of so many Orphans, and Wi­dowes, and disconsolate creatures, are daily sacrificed: and I desire of God, that it may not onely be cast into the Stocke [Page 54]of this City, for your temporall encrease, but that it might bee laid vp for you, a­gainst that day, when God shall diuide his Rewards, for such holy works; In as much as ye haue done it, to one of the least of these, ye haue done it vnto me. It were a shame, if I should not confesse, that this Mother City, like another Dorcas, hath beene full of good workes: and it is obserued, that there are erected, in some place or other about it, almost yearely Monuments of your Bounty. These are laudable works, for the Beauty, and Honour of the place: But yet in a true estimation, they can bee held for no better, then the Piles of Mag­nificence: It is that worke only towards the Poore, by which you shall build you Houses, vpon a sure foundation; For the poore shall receiue you into euerlasting habita­tions. Againe, there is no man can deny, but that the Gouernment, and Iustice of this City, are indeed famous, and exem­plary: This worke of Iustice alone, is like vnto those Sublimed Gifts, whereof Saint Paul speakes; Releefe of the poore comes nearest to Charity; neither would [Page 55]this prudent Exercise of your Iustice, giue any better, then a tinckling sound, without your mixture of Charity. I speake not this to flatter you with praises, for that would be like an vnkinde Breath of Wind, to blast your toward fruits of De­uotion; but with another intention, that, as the Oratour saith, [...] might bee [...], which is, that the Praises of what you haue done, might be Prouocations and Perswasions, vnto fresh Examples of Piety. Lastly, though I know the tem­per of Mercy to bee such, that it loues nothing lesse then a Trumpet; yet lest good works should be buried; or loose this spring time of a new Emulation, both in your selues, and others, giue me leaue to recite the number of distressed soules, which haue beene releeued by your Bounty, since your last solemne Assem­bly vpon this day. &c.