A SERMON OF Meekness, PREACHED AT THE SPITTLE upon EASTER Tuesday, M. D.C.XXIII.  
By William Rawley, Doctor of Divinity.  
LONDON, Printed by JOHN HAVILAND for Matthew Lownes, 1623.   

TO THE RIGHT HONOURABLE FRANCIS Lord VERULAN, Viscount St. ALBAN, my truly Noble LORD.  
My Lord:  
THere is more reason for the Dedication of this Sermon to your Lordship, then for the Impression of it. Your Acceptance of me to be yours, before you had any other of my Quality: The timely fruit of your favour, in my Advancement unto that Fortune, by which I subsist: My Attendance upon your Employments, and Services, at this present: And whatsoever is any way eminent either in my Estate, or Name, I am ready to ascribe it to your Lordship, from whence I have received it. For the printing of this Book, I can say little. It is not any greedy Appetite of Life, wherein it can take comfort, but rather the contrary, wherewith every thing is naturally touched, Fear of Death and Oblivion. And yet if it be proper to any Discourses, those of this nature are fittest to survive the first Birth, because they contain the uncorruptible seed which dieth not. Besides, Printed Sermons have this privilege above Vocal Sermons only, that they may be instant in season, and out of season. I pray God to prosper your Lordship's Person, and Affairs.  
Your Lordship's most humble and truly devoted Servant, W. RAWLEY.   
MATTH. 5.5. 
Blessed are the Meek, for they shall inherit the Earth.  
THis Text carries us up to the Mount of Evangelicall Holiness, and Perfection; and is one of the eight steps, by which we may climb unto heavenly Beatitude. Our Saviour Christ, when he unfolded these Mysteries unto the world, ascended up into the Mountain; A place chosen to resemble the height of those things, he intended to deliver. The Company, that was present, were only his Disciples, persons of more judgement, and penetration, than the common Multitude. And though it be certain, that our Saviour's wisdom, might use these circumstances, for other causes, yet they are not unfit Arguments to put a distinction, betwixt other his ordinary Say, and these mysterious Sentences. And yet if we descend, to the opinion of the world, there is nothing that depresseth us so low, as the practice of these eight Beatitudes; Poverty in Spirit, Mourning, Meekness, and the rest; subjects of vulgar scorn, and unsupportable misery: but such is the graciousness of God, that he hath promised by his Prophets, to raise up the poor out of the dust; and to wipe away all tears from the eyes of the mourners; and lastly, that he will beautify the meek with salvation; and he also performeth it. I have thought fit, to present before this great Assembly, at this time, one of these eight Beatitudes, in particular that of Meekness: First, because it was the employment of the best Preacher, when he lived upon the earth: The spirit of the Lord is upon me, because the Lord hath anointed me, to preach good tidings unto the Meek, Isai. 61. It was spoken in prophecy of our Saviour Christ, and is now the office of every Christian Minister. Secondly, because I know no subject more useful, in the common calamities, and troubles of this world, than Meekness is; in which we have such continual need, to apply that salve of our heavenly Physician, In your patience possess ye your souls, Luc. 21. And lastly, because it is not altogether impertinent unto this Time, in which the Meekness of our Saviour hath exalted him to a joyful and glorious Resurrection, according as it is acknowledged by Saint Paul, Phil. 2. He humbled himself unto death— Wherefore (that implies the cause) God also hath highly exalted him, and given him a name which is above every name. And although, it may seem a subject, unfit for a mixed Assembly, in regard that our Saviour's wisdom, singled out his Disciples, when he first proclaimed this Beatitude; Blessed are the meek: Yet I am sure, that exhortation of Christ was general, and recommended to the whole multitude, Matth. 11. Learn of me, for I am meek, and lowly of heart. Now being to proceed in this Treatise of Meekness, I cannot begin better, then to crave a taste of it, in your present attentions, in those words, wherewith S. Cypr. beginneth his book de bono patientiae. De patientiâ locuturus, unde potiùs incipiam, quam quod nunc quoque ad audientiam, vestram patientiam video essencessariam: Or to change it into the style and authority of Saint james, Receive with meekness, the engrafted word, which is able to save your souls.  
The particulars, which I shall handle, in the unfolding of this Text, may be all reduced to these three main Heads. The first is, the Condition, or Estate of men, whom our Saviour Christ, amongst some others, repeated both before, and after my Text, is pleased to glorify. The Meek. In which part, it will not be unseasonable, to lay down a Model, of the Virtue of Meekness, and to consider it, both in the Properties, and Kind's, the Opposites, the Preseruatives, and such like, with the circumstances belonging unto it. The second is, the Dignity and Sublimity of such persons, as are eminent in this Virtue of Meekness; Blessed: showing that it is not only a Virtue, either Moral or Theological, but which is more, a Beatitude or Blessedness. The third is the Reward, which is promised, to the practisers of this Virtue, whether it be of temporal Blessings, or of eternal 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 Meek. And first, that it may be plain, who the Meek persons be, we shall find this Virtue to be described, by the Moral Philosophers, and school-divines both, that it is Moderativa irarum; A moderation about the passion of Anger. The Schoolmen have a distinction not unprofitable, concerning the several offices of the Moral Virtues; namely, that some Virtues are exercised about the Actions of men, others about the Passions. Those that are exercised about the Actions, are the most easy, having nothing else to do, but to observe an even, and golden Mediocrity betwixt two Extremes. As Liberality is to observe a mean, in the Action of giving, which may incline, neither unto Covetousness, nor Prodigality. Those that are exercised about the Passions, are more difficult, having a double employment; in that there is a golden Mediocrity to be observed, and an inordinate Affection to be subdued. This Virtue of Meekness, is about a Passion. Besides, amongst the Passions, some are more tractable, and gentle, others altogether untollerable. That of Anger, is the most furious, and unresistable Passion, of the whole number. In regard whereof, the temper of Meekness, in persons capable of it, is the more rare, and excellent; first that it is not a Mediocrity only, but a Moderation: Secondly a Moderation, not of any ordinary, or relenting Passion, but of the suddenest, and most unruly Passion of all, that is anger. The Extreme on the one side, that is in the Excess, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Indignation, or Wrath: and the other Extreme, in the Defect, unto which Meekness most approacheth (though that also must be eschewed as a Vice) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lenitude, or an Incapabilitie of Anger. The words, which do signify a Meek person, both in the Latin and Greek, do set forth two Properties, which are found in him. First, because Anger is a Commotion, and Unquietness in our own Breasts, such a moderate person, is in Latin called Mitis: and that word is well expressed by Virgil,  
Mitis ut in morem stagni, placidaque paludis: Resembling the Meek man, to a standing water, where neither the Stream, nor the Tide do transport it, nor the Wind much wrinkle the face of it. Again, because Anger is an outward Harshness, or Way wardness towards others, the Greek name frees him from that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived as it may seem from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is easy, declaring a Facility, and Gentleness, in the outward Comportment and Behaviour.  
Next hereunto are the kinds of Meekness, which we shall find to be double; Toward God, and toward Man. Answerable to the two sorts of Anger. For there is One, that casteth a Stone upward, which is censured by Ecclesiasticus; and there is Another, that shooteth his Arrows forward, as joash did, though he were warranted by Elisha. And He that casteth a stone on high, aimeth it against God, and it shall fall upon his own head, Eccles. 27. and He that shooteth his Arrows forward, leveleth them against Man, intending the Destruction of his Enemies. Now though the two kinds of Meekness above named, may be both one Action, and he that is Meek towards God, will be Meek also towards Man, and so on the contrary, from Man to God; yet because the Object is so diverse, and requires a double Qualification in our Minds, I may be licenced to divide it into these two streams, and to handle them severally, in my Discourse following. The former is a frank, and constant submission of our desires, in all things, unto the mighty pleasure of God. And the other, an amiable, and useful Conversation towards all Men. The Opposite, unto the former, is a Repining, and Murmuring against God; and unto the second, either a Provocation of our Brother by Wrong, or a Thirst of Revenge, whether the Injury be true, or pretended. We will begin with the former, A Submission, under the mighty Hand of God. This Virtue is recorded, in the 37. Psalm, But those that wait upon the Lord, they shall inherit the earth. From this Psalm, is the Beatitude transferred into Saint Matthew, in express words: The Argument of the Psalm, is wholly upon that string, Patient waiting upon the Lord: The Reward is the same, They shall inherit the Earth: All these show it to be a special branch, of this Virtue of Meekness.  
There are two ordinary Motives, of our Indignation, and Murmuring against God. The one is, the prosperous Estate of the : the other, the unprosperous Estate (as we deem it) of the Godly. Concerning the former. We shall find nothing, that did so much fill with wonder, even the best sort of Men, as these ways of God, in prospering of the wicked. Asaph was a Prophet, and one of the sweet Singers, and yet entering into this Contemplation, he confessed, that his feet were almost gone, and his steps had well nigh slipped, Psal. 73. job was a Pattern of Patience; and yet he thought he did wisely, in recounting the felicities of the Wicked, to the silencing of his Friends, job 21. jeremy the Prophet, reasoned with God, upon the same Argument; Wherefore doth the way of the wicked prosper, jer. 12? But these Men, though they were at the first stumbled, went forward into the Sanctuary of God, and with Meekness rested, upon his righteous judgements towards the . The Vice therefore, which doth most oppose Meekness, is Aemulatio propter impios, which is the Style of the 37. Psalm, Fret not thyself, because of the . The Sentence, denounced against the , in that Psalm, is always just, and certain. For they shall soon be cut down, as the grass, and whither as the green herb. The Flower of the , here in this World, howsoever it may seem to grow up specious, and goodly, yet is it always short, and momentany, the Righteousness of God, and the Fullness of their Iniquity, pulling down in the end, due Vengeance, and Wrath upon them. At usque 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 avenge the blood of jezreel. Nay the final 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 sick Persons, unto whom that seems 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 temporal rule only, it is not manners for us, to press for Revenge, whilst our Betters are unrevenged. The souls from under the altar (namely those of the dear Martyrs of God) are not yet avenged, Apoc. 6. It is the case of God himself, who if he were so jealous, and angry a God, he would not suffer an Altar to smoke, nor an Idol to be adored, nor an hypocritical Prayer to be offered, nor a blasphemous Oath to be uttered, without instantly consuming the Offenders: At least, he would not divide so patiently, his temporal favours, of the Sun, and Rain, amongst the Just, and Unjust, without distinction. To proceed further, Nec dum vindicatus est, ipse qui vindicat, as S. Coprian saith; The Son of God himself, is not yet avenged, for all those foul Reproaches, and Indignities done unto him. And though the Father hath committed all judgement to the son, john 5. and so he hath the power in his own hands; nay, and (which is more) he hath invested himself into this judicature: Vengeance belongeth unto me, I will recompense, saith the Lord, Heb. 10. notwithstanding he delayeth to execute deserved wrath upon his Enemies. And herein appeareth, the wonderful Sufferance, and Meekness, of our Saviour Christ;  qui in coelis adoretur, nec dum vindicetur in terris, as the same Saint Cyprian speaketh, That he, whom the whole Host of Heaven adoreth, should suffer an Host of Worms, and Miscreants, to blaspheme him upon the earth. Lastly, it is no less Curiosity, to search into the Counsel of God concerning the estate of the wicked, than Presumption to solicit their subversion, before the appointed day. What, and if it be the will of God, that both should grow up together (the Wicked and the Just) until the harvest, Matth. 13? What and if God willing to show his wrath, and to make his power known, endureth with much long suffering, the vessels of wrath, fitted to destruction, Rom. 9? And this is to appease the first Motive, of our Murmuring, and Indignation against God, for the Prosperity of the wicked.  
The other Motive, which armeth us, with Indignation, and Murmuring against God, is the sense of some present Misery, whether it be, in our Soul, or our Body, or our Goods, or any other way, wherein the hand of God layeth heavy upon us. This second Motive, toucheth us more nearly, than the former, and is like unto that, wherewith the Devil thought, to have gotten an overthrow, against jobs Patience; But put forth thine Hand now, and touch his bone, and his flesh, and he will curse thee to thy face. In this distress, the Saying of the same holy Man job, will be very proper to enter into our considerations; Shall we receive good from God, and shall we not receive evil also? The Fountain of all our good, is God, and if he be pleased, to turn our sweet, into a little bitterness, why should we repine, against the Omnipotent wisdom of our Maker? Again, if we be God's Children, the Afflictions that come from him, are not for our Destruction, but for our Trial, and to make us shine more gloriously: wherefore it will turn to our advantage, when we shall come to reap the fruit of our sufferings, 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 mollify our Afflictions, the behaviour we use in taking of them; seeing it is true, as Saint Cypr. saith, In sensu doloris est omne quod punit: Grief is according to the apprehension of him that bears it. And therefore the same Author S. Cypr. had very good reason, to put a diffenrence, betwixt the sufferings of the Righteous, and of others, that repined with a Heathenish Impiety: In his Book ad Demetrianum: Putatis 〈◊〉 adversa Vobiscum aequalitèr perpeti, cum eadem adversa videatis à Nobis, & vobis, non aqualicèr sustineri. There may be the same Latitude of pains, inflicted upon two several Persons, and yet the sense, and Impression of them much different, whilst the one bears them, with a patiented, and calm mind, the other with a querulous, and unquiet reluctation. But the best Argument is that of Saint Paul, Rom. 8. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory, that shall be revealed in us. 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 Pelf of this world, which are no better, than the fading delight of jonas, censured by God himself, Dost thou well to be angry for the gourd? Looking unto jesus, the Author, and finisher of our faith Heb. 12. The Scope, and Comfort, of every Christians profession: And he that looketh unto jesus, as he ought, cannot be much amated, at the evil Aspects of worldly Happiness. Finally, who can tell, whether it be not, as Saint Bernard saith, Praecordia fatui, sicut rota currûs, foenum portans, & murmurans? For there is Murmuring in Fullness, as well as in Emptiness, like the Wheel of a Car, that goeth on creaking, and yet carrieth away a full load. And we find, that the greatest Murmurers were the Children of Israel, People that had the most saturity, and were oft replenished with a Miracle. But they received the due reward of their Murmuring, being stung to death by Serpents. The Murmurer hath the Poison of Serpents, under his tongue, wherewith he wounds God, and it is just for him, to receive his Death's wound by the Poison of a Serpent. To conclude this part; The Root, from whence Christian Meekness springs, is Humility; the foremost in the rank of these eight Beatitudes; that is Poverty in Spirit: And it was the Confession of an humble Spirit, yet not of an abject (especially being uttered in the Figure of Christ) For I am a worm and no man, Psalm. 22. Then what am I, that I should turn again, upon my Maker? And this shall be sufficient, to appease our Murmuring, and Indignation against God, caused from those two Motives: The prosperous Estate of the , and the unprosperous Estate of the Godly. And thus much for the first Kind of our Meekness, toward God.  
The other Kind of Meekness, is exercised in a gracious, and useful Behaviour, toward all Men. And this Virtue is recommended unto Timothy, by the Apostle S. Paul: In whose speech, are inserted some things, peculiar to a Bishop, other things general for all Men. And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented: In meekness instructing, etc. and so forward. There are three evil Properties, reigning in the Breasts of the greater part, that do bear an evil Aspect, to this Kind of Meekness, toward Man. The first is Auger, that Quality that is called in Latin Iracundia; A Disposition ever ready to be on fire, and is as well unsupportable to ourselves, as to others. The second is harmfulness, or a malignant Desire of doing wrong, without any offence, or occasion given. The third is a Thirst of Revenge, after an Injury conceived, whether the Wrong be true, or pretended. These three must be calmed, and appeased, before we can prepare a room, for the Virtue of Meekness.  
To begin with the first, that is Anger. The Persons, that are prone to this evil disease, are of the nature of a Burning Coal, or a Thorn full of Prickles, on every side: I mean not for their desire to hurt, or to consume others (for those are the Properties of the following Kinds) but because they are always so Hot, or so Sharp, that you cannot touch them. And first this Quality, (for I find no better testimony of it) is the Quality of a Foole. Anger resteth in the bosom of fools, saith Ecclesiastes in the seventh chapter; unto which agreeth the Saying of Saint Bernard: Tantò qu●que convincitur minùs sapiens, quantò est minùs Patien●. A man is undoubtedly convinced, to want so much of the Power of Wisdom, as he wants of the Virtue of Patience Again, it is a Passion, that transport us immoderately, beyond the Bounds of Reason; the Glory, and Privilege of Mankind. And I have read it in one, that expresseth this Excess not untruly; Cogitationes iracundi vipereae sunt generationis, mentem comedunt matrem suam. The thoughts of an ireful Man, are of the Viper's Brood, devouring Reason the Mother that bore them. And though it be the Property of other Passions, to rebel against Reason, for the flesh lusteth against the spirit; yet in them, the spirit, again, lusteth against the flesh, and none of them doth so mightily overthrew, and trample upon Reason, as Anger doth. Furthermore, it is a Passion, that is aptest to vex the Holy Spirit of God, which is given us, for our sanctification. S. Paul writeth in the fourth to the Ephesians, And grieve not the holy spirit of God, whereby ye are sealed unto the day of Redemption. To avoid this, he adviseth in the Verse following; Let all bitterness, and wrath, and Anger— be put away from you. In these and many other, consisteth the Deformity of this Vice; It setteth upon a Man the Badge of folly, transporteth him beyond the Bounds of Reason, grieveth the Holy Spirit of God which is given unto him.  
The Second Property is harmfulness, or the first Provocation by Wrong. Seneca faith of Morosity, or Peevishness, that it is Delicatum iracundiae genus, A dainty kind of Anger: wherein he hitteth it right, for it is so nice, and queasy, that nothing can woo it to Patience. This Vice, upon which we now insist, may be sometimes called Mortiferum iracundiae genus, A deadly kind of Anger; for it denounceth Mischief, and hurt to him, at whom it is aimed. And these Natures are more ungentle than Nabal; for Nabal, though he parted not with his goods, at the solicitation of David, yet he sought to do him no harm; but there was a Nature, noted by Saint Paul, for a notorious evil condition; Alexander the Coppersmith hath done me much evil. That which was spoken in Prophecy, of the jews wicked hatred against our Saviour Christ, was in this rank of Anger, They hated me without a cause: for he sustained many Injuries, and wrongs, which he never deserved. This Kind of Anger, can have no better censure, then Homo homini Lupus, and I hope it is a Disposition more frequent amongst wild Beasts, than Men. Lastly, Our Saviour Christ hath damned it, with a perpetual blot; But woe to that man, by whom the offence cometh.  
The third Property opposite to Meekness, is a Thirst of Revenge, after an Injury received. Seneca saith likewise, in this point of Revenge, Inhumanum verbum ultio; Vindication, or Revenge is an inhuman Word; the Action itself, is fare more inhuman. The Saying of the same Author Seneca, is a good Tenet in Morality. Non ut in benefi●ijs, honestum est merita meritis repensare, ita iniurias iniurijs; illic vinci turpe est, hic vincere. Injuries 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 soul, and dishonourable. This made the Patient Cato, when he was stricken at unawares, and the party came, to tender submission, for that Injury, to put it off with so much lightness: Non memini percussum me; I remember not, that I was stricken. And the same Spirit of Patience, and bearing Injuries, lived in many of the Ancient Worthies, Alexander, the two first Caesar's, together with some Philosophers, and others. And the Principle, that they held, for the bearing of Injuries, 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 mark of a poor Spirit, to be touched with Injuries, and a great Mind, did trample, and contemn them.  
Now the Virtue of Patience, which shined in those Heathen Worthies, is not sufficient, to set of that Meekness, that is required at our hands, or to be a pattern, for a Christians Imitation. For first, that is true, which is Objected against them, by Saint Cyprian; Tamillis falsa Patientia est, quam & falsa Sapientia. They had a false Patience, because they had a false Wisdom. The ground of their Patience, was Tumour, and Pride, at the best Magnanimity: but Christian Meekness must arise, not out of a Vice, or shadow of a Virtue, but out of a true ground, or the Mother of all Virtues, that is Humility, as I have already showed. Again, the Actions of those Heroical Spirits, toward those that did the Injuries, are only manifest, and we are not assured of their Affections, how their Hearts stood affected toward them: but our Heavenly Master requireth, as the Compliment of our Meekness, that we forgive men their trespasses, Matth. 6. that is, A free Remission of all Injuries: And Love your Enemies, Matth. 5. that is, An entire Affection toward their Persons. Lastly the Heroical Patience, went no further than this, Recompense to no man evil for evil; and knew nothing of the other degree: But Christian Meekness must exceed this; But overcome evil with good. Like the Meekness of Moses, who offered himself, to be blotted out of the Book of Life, for that People, which had murmured against God; and whereof some also, had repined, and mutined against himself: Or like the Meekness of our Saviour Christ, which so fare surpasseth all comparison, that even, as we all confess, Vivificatur Christi Sanguine, etiam qui fudit sanguinem Christi. They which crucified our Saviour Christ, are restored by the blood, which their malicious hands have spilt. Now we have gone, through the three Vices, opposite to this second Kind of Meekness. First, Readiness, or Proneness to Anger: Secondly, harmfulness, or an evil Desire of Doing wrong: And thirdly, Thirst of Revenge, after an Injury received.  
The Preseruatives of Meekness (for It cannot be, but that offences will come, as our Saviour saith) may be divers. The first is Silence; or Taciturnity. And this first Precept, is recommended in the 34. Psalm, to him that would lead a quiet life, and desireth to see good days. Keep thy tongue from evil. As Seneca saith, in a case not much unlike, Cadit statim simultas, ab alterâ parte deserta, nisi par non pugnat. So where Wrath encountreth with Silence, the Quarrel is lame on the one side, and the strife will soon be appeased. But the contrary happeneth, where it is upheld upon equal terms, as the Comic Poet hath said,  
Bacchaes baccanti si velis aduersarier  
Ex insanâ insaniorem facies.  
Besides, the strife which the Tongue raiseth, is not worthy the maintaining, if we consider the Original of it. It is but a word which pierceth not; Et tantùm delicatis grave (as the moralist saith) felt only by them, that are delicate and tender; and in that impression, rather vexeth, then hurteth them. And much less, if we consider the Parties, from whom it usually comes;  quisque contemptissimus, Et ut miximè ludibriò est, ita solutissimae linguae. Ever the more lewd, or the more ●oolish the party be, the more lavish of ●is tongue he is, and the more liberty we give him: And ye suffer fools gladly, saith S. Paul to the Corinthians. Another Lenitive, in the same rank (which is Government of the Tongue) is a Soft and gentle Answer. A soft answer turneth away wrath; Proverbs 15. And these two, may work one Effect, though by diverse ways: Silence taketh away the Fuel, that the Fire may not burn; but a Soft Answer, distilleth drops of Water, to put it out. Besides, a Soft Answer, pertaketh sometimes, of jacobs' wrestling with the Angel, that it obtaineth a Benediction in the end; which was the Effect of Abigails Speech to David, that it wrought, not a relenting alone in David's heart, toward her Husband Nabal, but found a more gracious acceptance at his hands; Blessed be thy advice, and blessed be thou, which hast kept me this day, from shedding of blood. Another Lenitive, in the same rank (though it might seem otherwise) is a sharp speech in due season. And therefore Saint Paul inserts this, in his charge to Timothy, Cum modestiâ corripientem: In meekness reprehending those that oppose themselves. So that there is Meekness in Bitterness, as well as in Sweetness. Such was the Speech of Abigail to her Husband Nabal, after she had saved him, from the wrath of David. When Nabal was in his wine, it had been bootless to have spoken, and would have provoked him to more folly, but after his wine was digested, she pierced his Soul, that his Heart smote within him. Such effect hath a sharp reprehension, tempered with Modesty, and Discretion.  
The second Preseruative of Meekness, is Session, or giving place unto wrath. So Saint Paul adviseth, Rom. 12. Avenge not yourselves, but rather give place unto wrath. What's that, Give place unto Wrath, that Wrath should overflow in your breasts? not so; but Depart from thine Enemy, whilst he is in his Anger, that so thy Absence, and removing the Occasion, might bury those unhappy flames, which are kindled betwixt you. This was jacobs' Policy, to pacify his Brother Esau, who being directed by the Counsel of Rebecca (and herein she was the Emblem of Patience) departed from his Brother, into a far Country, and returned not again, till after many years, when his Brother's wrath was wholly appeased.  
The third is, A Motion to Reconciliation: which is another Precept, in the forerecited Psalm, Seek peace, and ensue it. The Contention is not worthy, who gave the first cause of offence, but it is a blessed thing, to move the first Stone to Reconciliation. This also was after practised, by the Patriarch jacob, who thought it not enough, to give place unto wrath, unless he further endeavoured a Reconciliation; and bought it too, with fair language, and large gifts, whereby he so mollified his brother Esau's 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 powerful. So now we have in the general, three Preseruatives of Meekness: Government or Bridling of the tongue: Session or Giving place unto wrath; and A Motion or Endeavouring of Reconciliation.  
There is now one Blot, wherewith this Virtue of Meekness is subject to be stained, from which it will be pertinent, to free and deliver it. And that is, that howsoever it may lurk under the name of a Virtue, notwithstanding it proceedeth from no other Original, but Defect of Courage, and is in itself, the Badge of Pusillanimity, and an abject mind. And especially, if it be so, as Aristotle saith, that Ira, is Calcar Virtutis, Anger is the Spur of Virtue; what then must that needs be, which both dulleth the edge of Virtue, and brings in itself no warmth, to provoke forward, unto any virtuous, or magnanimous Action? But this is not so. The Effect of Meekness, is to be Vanquisher over our own Passions. And the Wise man hath said, Prou. 16. He that is slow to Anger, is better than the mighty, and he that ruleth his Spirit, than he that taketh a city. And the rather, because the Domestic Enemy, is more dangerous than the Foreign; and commonly those, which have made other Men their thralls, are the greatest slaves, to their own Passions. Besides, the Spur, which pricked forward those Heathen Worthies, unto such renowned Patience, was not any base thought, or abjectness, but Magnanimity, and Height of Mind, as hath been already showed. And who would impute, the Meekness of David, unto any Baseness, and not rather unto Height of mind, in suffering the foul Reviler Shimei, at such a time, when as David was guarded with a Band of Men, all well appointed, and ready at his command, to execute Vengeance, upon a silly unarmed caitiff? Lastly, the School Divines, who refer every one of these Beatitudes, to some of the seven Gifts of the Holy Ghost; as Hunger and Thirst after Righteousness, together with Mercy, to the Gift of Piety; Poverty in Spirit, and Mourning, to the Gift of the Fear of the Lord; do refer this Virtue of Meekness unto the Gift of Might, or Fortitude.  
There are two Vices, which are shrouded under the name of Meekness, that aught to be carefully avoided. The one is Senselessness, or a whole Aversion, from the Passion of Anger; the other Remissness, or Looseness in our Functions. And these two, aught to be thus divided amongst themselves, 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 never endure, that his Wise man should be thought devoid, of the sense of Injury; For that were, to make him just of the constitution of a Stock, or a Stone, that nothing can penetrate or affect. Besides this, that it would rob him of the glory, due unto Patience; Nulla virtus est, quae non sentias perpeti. It is no virtue, to suffer those things patiently, of which we are not sensible. S. Ambrose accounts it a greater perfection, to temper the unruliness of Anger, then to want the inward motions of it; cùm plerunque hoc lentius, illud fortius aestimetur; seeing the one is an argument of Ability, and power, the other of Weakness. Lastly, the very Exercise of Meekness itself, presupposeth Anger; for it was described to be Moderativa Irarum, A Moderation about the Passion of Anger; And therefore it is to be found, and is most excellent in those minds, which are naturally subject to Anger. And sure, the Affection of Anger, is in some cases, not only tolerable, but a Virtue: And therefore, it was truly called by the Academics, and other Philosophers, Co● Fortitudinis, and Virtutis Socia: The Whetstone of Courage, and the Associate of Virtue; than which two, what more glorious Titles can be given, by Heathen Contemplatours? It was the Saying of Valens the Emperor, Alienus ab irâ, alienus à iusticiâ: He that is free from Anger, will be free from Doing justice. He spoke it, as an Emperor, unto whom was required a Mixture of Anger, for the due Execution of his Imperial Laws: and might have spoken it, if he had meant it of Universal justice, which is the Root, of all the Moral Virtues; He that is free from Anger, will be free from all manner of Virtue. Aristotle makes it a laudable Quality, if it have due restraint, and limitation; of which sort are, Quibus de rebus, quibusque hominibus, and Quemadmodùm, and Quo tempore, and Quamdiù. For there must be 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. David in the fourth Psalm, hath set down an inviolable Rule for it. Wherein is to be noted in passage, that he that could bear the reproaches, of the Vilest Person, could give the excellentest Precept of Anger. Be angry, and sinne not. There are two things required, to make it a blameless Anger: First, that the cause be warrantable, lest it have the conception of a wicked Anger; Secondly, that it be bridled by Reason, lest it grow into Excess, and degenerate into the Nature of a sin. So then Moses departed not from his former Meekness, when he was so fare transported for God's cause, that he broke the two Tables of Stone, newly written with the Finger of God's Hand. Phineas, had a good Cause, when he stood up to execute judgement, by which he both turned away the Plague, and received the Praise of Righteousness, amongst all Generations. Elias was a man subject to like Passions, as we are, being once transported, with an holy Anger, that the Children of Israel, were generally fallen to serve Baal, and himself only left, to serve the Lord. Lastly, the Zeal was holy, which possessed our Saviour, when he scourged the Buyers, and Sellers, out of the Temple. Nay whosoever is not Angry, for God, and a good Cause, wanteth Phineas his Zeal, and David's unoffensive Anger, and Saint Paul's Rod, and again, the Zeal of Christ, The Zeal of thine house, hath eaten me up, john 2.  
The second is a Remissness, and Looseness in our Functions. This Vice doth often creep, into the Meek man's Manners, and yet it is, a lesser Vice, then extreme Rigour. For the Meek Man (as S. Gregory saith) doth only suffer a Vice, to steal upon his good Nature, and Virtue; but the testy, and angry Person, doth hotly prosecute a Vice, under the name, and pretence of a Virtue. S. Gregory, doth gravely observe, the difference of the Apostles Admonitions, unto two Persons, participating of one Affection of Charity, and yet divided in their temper, and disposition. For Timothy, who was more violent and hot, he meant to take oft from his edge,— Reprove, rebuke, exhort, with all long suffering, and doctrine. But unto Titus, who was of a colder temper, he endeuoureth to add more Spirit: These things speak, and exhort, and rebuke, with all Authority And in the Person of Titus, is the same Admonition recommended, unto every Meek Man, in his Function. And this shall suffice, for the two Vices, shrouded under the name of Meekness; the one an Error in our Nature, the other a Depravation of our Manners.  
The Second general part, was the Dignity, or Sublimity of such Persons, as are eminent in this Virtue of Meekness, Blessed. There are four several Kinds, as the Schoolmen observe. Gifts, Virtues, Fruits, Beatitudes. Gifts, are the seven Gifts of the Holy Ghost, and are almost all recited, in the 11. of Isai●h, under the name of Spirits: The Spirit of wisdom, and understanding, The Spirit of counsel, and might, the Spirit of knowledge, and of the fear of the Lord. The Virtues are some Moral, and some Theological: The Moral are, Prudence, Temperance, justice, Fortitude, with other lesser Virtues; and the Theological are Faith, H●pe, and Charity. The Fruits are in part numbered unto us, by Saint Paul, in the fifth to the Galatians: But the fruit of the Spirit, is love, joy, peace, long suffering, gentleness, goodness, faith; Meekness, temperance. last; the Beatitudes are these eight, here in the fifth Chapter of S Matthew, Poverty in Spirit, Mourning, Meekness, Hunger and Thirst after righteousness, Mercy▪ and so forward. First, for Gifts, they are Habits in the Soul, which descend with the Holy Ghost, the God of Love; and because they can never be disjoined from Love, therefore they are peculiarly called by that name, The Gifts of the Holy Ghost. The Virtues are likewise Habits, whereof some are conceived within the Mind of Man, through the Light of Reason, as the Moral Virtues; and some are infused into the Mind, as the free Gifts of God, namely the Theological. The Fruits are like their name, the Issues and Fruits of the Spirit within us, and have a double resemblance, unto corporal Fruits: first, that they be the last Productions, of the strength, and vigour of the Spirit; Secondly, that they be delectable, and pleasant to the Soul, as fruits are to the taste. Lastly, the Beatitudes are outward Actions, and Practices; differing from Virtues, as in some other respects, so also in this; that Virtues are Habits, and Powers of the Mind; Beatitudes are Practices, and Operations of the Virtues. This Estate of Meekness, falls into three of these Orders, and is both a Moral Virtue, one of the Fruits of the Spirit, and a Beatitude. First, in respect of the Moral Part of it, wherewith those noble Spirits, amongst the Heathen were endued, it is the same with Patience, a Moral Virtue only, and riseth no higher. Secondly, as it brings delectation, and content to the Soul, 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 Practice of that Virtue, 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 seem too curious, and subtle, especially for this Auditory, and therefore are to be touched only in Passage. But I may set down this for Positive, that there are three things required in Meekness, to make it a Beatitude, and to confirm the Professors of it, in the State of Blessedness. The first is, that it be not an ordinary measure of Meekness, but an Eminency, or Perfection in it. Secondly, that this Meekness be accepted of God. Thirdly, that it be in the present, an Inchoation, or Beginning of future Blessedness. For the first. Aristotle above the common degree of Virtue, exalteth one kind which is called Heroical, which hath that Eminency, that it dignifieth the Professors thereof, with the Title of Divini viri, deriving unto them some participation of Deity, or Divinity. This Meekness, whereof we speak, though it be not an Heroical Virtue, (for that is too low a degree for a Christian) yet it must be some supereminent degree, far above the positive, qualified not with one Action, or Circumstance, but with many, and conveying the attribute of Beaci viri, or Blessedness, to them that have it. There we many things concurring in David's Meekness, to make it a Beatitude, or Blessedness. The Person of the King, was sacred, not to he violated, by any lewd Reviler: The Railer was his Subject, and had his life in the King's hand: His passage at that time warlike, not to be braved, by any bold affront: But the chief thing was, his humble Confession of his sins, Let him curse, for the Lord hath bidden him: And his patiented expecting a Recompense at God's hands, It may be that the Lord will look on mine afflictions, and will requite good for his cursing this day. And surely, the Meekness of Saint Steven, was no less than a Beatitude; imitating the Meekness of Christ, both in suffering Death patiently, and in offering up his last Prayers, for his Persecutors. And the Effect of his Prayers was such, that he obtained a great Enemy to the Church, and one of the hottest in his persecution, to be afterwards a Valiant Champion for Christ. This Meekness must proceed from a double Root; Humility, which is the Exaltation of all Virtues; and Charity, Charity beareth all things, 1 Cor. 13.  
The second Property, required to a Beatitude, is that it must be accepted of God. The Heathen, though they were famous in this, and other Virtues, yet their Meekness was not accepted of God. And as the reason is known, out of Saint Paul, H●b. 11. Without faith it is impossible to please God: So to show, when it comes in a form, pleasing unto him, Ecclesiastes hath joined them both together, He hath pleasure in faith and Meekness. The singular Meekness of Moses, was of this Kind; of whom we shall read from Gods own testimony; that if a Prophet, had any ordinary Revelation from the Lord, the Lord did appear unto him, in a Vision, or a Dream; But my servant Moses is not so, for he was admitted, unto the familiar Conference and Bosom Counsels of the Lord: And the cause of this high favour, and grace which he had with God, (as Dionysius observeth it) was the exceeding measure of his Meekness. David was declared to be A man after Gods own heart, and it seems, that he was accepted for his Meekness, when in making Intercession to God, he men●ions this Virtue only, Memento Domine David, & omnis mansuetudinis eius: Lord remember David, and all his Meekness. So I find it, in the Latin translation, 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 Blessedness. Beatitude is properly, the last End of the life of man, unto which all our Actions are directed, that we may obtain it: If it be an apparent Beatitude only, it is that of the Philosophers; but the true Beatitude, is only of Christians. These Virtues are called Beatitudes, not because they are the eternal Rewards, which we shall enjoy after this life, but because they are Estates of life, walking in the Laws, and favour of God, and so fare assured of future Happiness, as Hope can possess us of it. And hope is so firm, that by it we partake of things future, as if they were now real and present. By hope we are saved, saith the Apostle, Rom. 8 speaking in a style, as if we did at the present enjoy it. Now for Meekness, it is an Estate, as firmly possessing Heavenly Happiness, as any of the rest; The meek man's prayers are pleasing unto God; Those that be meek will he teach his ways; The Meek Man is apt, and vacant for Heavenly Contemplation; and lastly, He will beautify the Meek with Salvation. These three things are required, to a Beatitude. First, that it be a Virtue eminent in his kind. Secondly, that it be accepted of God. Thirdly, that it be a beginning of future Happiness.  
The last general part of my Text, is the Reward, For they shall inherit the earth. The Earth, which is employed in this Reward, may be double. First, this transitory Earth, of which it is said, Heaven and Earth shall pass away: on which the Meek, and the Mighty are mixed both together, and possess it without distinction. Secondly, that immutable, and eternal Inheritance, of which it is said▪ There shall be a new Heaven, and a new Earth; in which the Meek shall have the sole possession of the Earth, without disturbance. Neither do I see, but that the promise, made by our Saviour Christ, unto the Meek, may have this double respect. For it is a certain Rule, that is observed by Saint Chrysostome; The promises of God, do not so assure us, of our future Happiness, that they exclude us from a temporal Blessing: But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you: neither do they so reach unto us, a temporal Blessing, but that the Latitude of his promise, doth extend to a future. In which sense, Saint Paul writes to Timothy; But Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. To say a little of each. First than it is without Question, that it may be meant, of this present Earth. The Apostles, though they had profited in Christ, above the common Multitude, notwithstanding they were at this time, and continued yet Carnal. Divers Instances convince them thereof afterward, in which they understood many things, that were spoken of Christ, carnally: And our Saviour Christ, was well acquainted, how to draw, and allure Carnal Minds, partly and at the first, by temporal Promises. As for that Psalm, from whence this text is transferred, it is certain, by the whole phrase thereof, that it strikes upon a temporal inheritance. Neither is this without Parallel, in most of the Texts, of the old Testament, whenas in the Decalogue, or sum of the Moral Law, there is but one promise, and that of a temporal Blessing, granted unto those, that do bear 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 Meek only suffered to enter, into the Land of Canaan. As for that Interpretation of Saint Bernard, that by the earth are employed our Earthly Bodies, whereof the Meek only have quiet possession, in as much as in them, their Affections, and Passions are subject unto Reason, it is no idle conceit, and it agreeth also with a Temporal Reward. For the second; It is also certain, that the Reward, which is here promised by our Saviour, doth reach to a better Earth; of which David speaketh in the 27. Psalm, Unless I had believed to see the goodness of the Lord, in the land of the living. The Earth here is the Land of the Dying; either of those, which are dead in their sins, or posting hastily to the Coasts of Death: but the other Earth, whereof David speaketh, is the Land of the Living, 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. Psalm, and in that place, (though the greatest part of the Psalm bendeth another way) it is not altogether disjoined, from an eternal Inheritance; But the meek shall inherit the earth, and shall delight themselves, 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 reserved to be the Reward of that place; In which there is fullness of joy, and pleasures for evermore. Again, Inheritance is not alone a Lawful Right, but a Constant Possession, which is only the Tenure of the World to come. And lastly, the Blessing of the Meek, is of the same Latitude, with that of the Peacemakers; who are called in the ninth verse, the children of God. And Saint Paul saith in the eight to the Romans, And if Children, than heirs, heirs of God, and joint heirs with Chest. And so much for the Reward, implying Blessings of two kinds, which are both temporal, and eternal.  
Let us now, as good Orators were wont to do, recollect the general Heads, of that which hath been spoken. I have gone through the three parts of my Text. The first was, the Condition, and Estate of Men, whom our Saviour, in this Sentence, pronounceth Blessed; The Meek. And in this part, I represented unto you, a rude Model of Meekness: wherein I described first the Nature of Meekness, that it is Moderativa Irarum, A Moderation of Anger. Next the two Kinds of Meekness, toward God, and toward Man; and withal the Opposite Vices in each kind: In the first kind; Murmuring against God, for two Causes; for the prosperous Estate of the , and for the supposed unprosperous Estate of the Godly. In the other Kind towards Man, three opposite Vices. 1. Readiness, or Proneness to Anger. 2. harmfulness, or an evil Desire of Doing wrong. 3. Thirst of Revenge, after an Injury received. Of this Meekness toward Man, I observed three Preseruatives: Governing, or Bridling of the Tongue; Session, or Giving place unto Wrath; and a Motion, or Endeavour of Reconciliation. Further lest this Virtue should have an evil Report, as the Descendant of Baseness, or Pusillanimity, I have freed it, from that Ignominy, and Scandal. And lastly, lest it should be obtruded under a false Vizour, I have separated two Vices, or Extremes, from it; the one an Error in our Nature, (Softness, or Dullness of Spirit:) the other in our Manners (Remissness or Looseness in our Functions.) The second general Part, was the Dignity, or Sublimity of the Meek: Blessed. In which part, I recited four Kinds: Gifts, Virtues, Fruits, Beatitudes, with their differences: Beside, three Properties required to the Constitution of a Beatitude. First, that it be an eminent Virtue, in his own Kind. Secondly, that it be accepted of God: Thirdly, that it be an Inchoation of future Blessedness. The last general Part, was the Reward, promised unto the Meek, which included Blessings of two Kinds, that is, both Temporal and Eternal, For they shall inherit the Earth.  
This Sermon of Meekness, I conceive now, should affect most of us, with that Passion, which overtook the young Man, in the Gospel, at our Saviour's Counsel of Perfection, that He went away sorrowful. If we be Christ's Disciples of Meekness, we shall be sure, to have our share, of as much Discontent, and Unhappiness, as this world can inflict upon us. And who are proper, to be the Footstool, of every arrogant, and ignoble Spirit, but the Meek? Which portion was long since allotted them, by one that had feelingly contemplated of that Argument; They turn the needy, out of the way, the meek of the earth, hide themselves together, job 14. But the matter is not thus. For first, the Encouragement is not small, which our Saviour Christ annexeth to the end of his Invitation to Meekness; Learn of me, for I am meek, and lowly of heart, and you shall find rest to your souls. That which all the world cannot give, will Meekness assure us. And what is it, to be tossed, and bruised in our Bodies, so we enjoy that Tranquillity of Mind, and Soul, above all the Happiness of the world? And next, if we consider the Persons, that will trample upon Meekness, they are none but those harsh, and  Spirits, who, if he were upon Earth again, would not spare to afflict, even the Lord of Meekness himself, and to crucify him anew. And for those that are not extremely ill, though Meekness hath not a Weapon to resist, yet it hath Innocency, to protect itself against wrong; and as Seneca said of Cato, Quis enim sciens Catoni iniuriam faceret? For who would willingly have offered any Injury to Cato? But for the Gentle, and Pious Natures, there is nothing that winneth so much favour, and love from them, as Meekness doth: And the Counsel of Ecclesiasticus is always true; who was expert as well in Moral, as in Divine Wisdom: My son perform thy doings with Meekness, so shalt thou be beloved of them that are approved. But if the case of the Meek man, be so low, as to be forsaken on Earth, yet he hath an Advocate, and a judge in Heaven, by whom amongst many other disconsolate Estates, the Afflictions of these persons are not lest regarded, For He will argue with Equity for the Meek of the Earth; as the Prophet Isaiah speaketh Laslly, because Examples are pregnant to move us, especially when we have seen the latter end of them, I will close up all in one Sentence of Saint james, of extraordinary force, and persuasion, Ye have heard of the Patience of job, and have seen the end of the Lord.  
The Text, of which I have spoken, is placed in an even distance, betwixt the Poor and the Merciful. The observation is not impertinent, for though it be no member of my Text, yet it is a part of my Errand, to commemorate the thankful praises, of these poor Children, and other needy Persons, for your merciful Affection toward them. I remembered but even now the Patience of job. The Advancement, which that Virtue brought him in the end, is manifest out of the Scriptures. There was another thing intermixed with this Man's Virtues, mentioned by himself, in his 29. chapter, Benedictio perituri; The blessing of him that was ready to perish came upon me. And no doubt but it was a Motive, unto which God had respect, in the Instauration of his Happiness. This Blessing, I rejoice, that I have so good cause, to account it your Portion; for whom the Prayers of so many Orphans, and Widows, and disconsolate creatures, are daily sacrificed: and I desire of God, that it may not only be cast into the Stock of this City, for your temporal increase, but that it might be laid up for you, against that day, when God shall divide his Rewards, for such holy works; In as much as ye have done it, to one of the least of these, ye have done it unto me. It were a shame, if I should not confess, that this Mother City, like another Dorcas, hath been full of good works: and it is observed, that there are erected, in some place or other about it, almost yearly Monuments of your Bounty. These are laudable works, for the Beauty, and Honour of the place: But yet in a true estimation, they can be held for no better, than the Piles of Magnificence: It is that work only towards the Poor, by which you shall build you Houses, upon a sure foundation; For the poor shall receive you into everlasting habitations. Again, there is no man can deny, but that the Government, and justice of this City, are indeed famous, and exemplary: This work of justice alone, is like unto those Sublimed Gifts, whereof Saint Paul speaks; Relief of the poor comes nearest to Charity; neither would this prudent Exercise of your justice, give any better, than a tinkling sound, without your mixture of Charity. I speak not this to flatter you with praises, for that would be like an unkind Breath of Wind, to blast your toward fruits of Devotion; but with another intention, that, as the Orator saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, that the Praises of what you have done, might be Provocations and Persuasions, unto fresh Examples of Piety. Lastly, though I know the temper of Mercy to be such, that it love's nothing less than a Trumpet; yet lest good works should be buried; or lose this spring time of a new Emulation, both in yourselves, and others, give me leave to recite the number of distressed souls, which have been relieved by your Bounty, since your last solemn Assembly upon this day. etc.  
FJNJS.