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MATTH. 5.5. Blessed are the Meeke, for they shall inherit the Earth. THis Text carries vs vp to the Mount of Euangelicall Holinesse, and Perfection;MATTHEW. 5.5. Blessed Are the Meek, for they shall inherit the Earth. THis Text carries us up to the Mount of Evangelical Holiness, and Perfection;
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and is one of the eight steps, by which wee may climbe vnto heauenly Beatitude.
and is one of the eight steps, by which we may climb unto heavenly Beatitude.
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Our Sauiour Christ, when he vnfolded these Mysteries vnto the world, ascended vp into the Mountaine;
Our Saviour christ, when he unfolded these Mysteres unto the world, ascended up into the Mountain;
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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, and penetration, then the common Multitude.
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, then the Common Multitude.
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And though it be certaine, that our Sauiours wisdome, might vse these circumstances, for other causes,
And though it be certain, that our Saviour's Wisdom, might use these Circumstances, for other Causes,
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yet they are not vnfit Arguments to put a distinction, betwixt other his ordinary Sayings, and these mysterious Sentences.
yet they Are not unfit Arguments to put a distinction, betwixt other his ordinary Sayings, and these mysterious Sentences.
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And yet if we descend, to the opinion of the world, there is nothing that depresseth vs so low,
And yet if we descend, to the opinion of the world, there is nothing that depresseth us so low,
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as the practise of these eight Beatitudes; Pouerty in Spirit, Mourning, Meekenesse, and the rest; subiects of vulgar scorne, and vnsupportable misery:
as the practice of these eight Beatitudes; Poverty in Spirit, Mourning, Meekness, and the rest; Subjects of Vulgar scorn, and unsupportable misery:
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but such is the gratiousnesse of God, that he hath promised by his Prophets, to raise vp the poore out of the dust;
but such is the Graciousness of God, that he hath promised by his prophets, to raise up the poor out of the dust;
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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.
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.
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I haue thought fit, to present before this great Assembly, at this time, one of these eight Beatitudes, in particular that of Meekenesse:
I have Thought fit, to present before this great Assembly, At this time, one of these eight Beatitudes, in particular that of Meekness:
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First, because it was the emploiment of the best Preacher, when he liued vpon the earth:
First, Because it was the employment of the best Preacher, when he lived upon the earth:
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The spirit of the Lord is vpon me, because the Lord hath annointed me, to preach good tidings vnto the Meeke, Isai. 61. It was spoken in prophecy of our Sauiour Christ,The Spirit of the Lord is upon me, Because the Lord hath anointed me, to preach good tidings unto the Meek, Isaiah 61. It was spoken in prophecy of our Saviour christ,
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and is now the office of euery Christian Minister.
and is now the office of every Christian Minister.
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Secondly, because I know no subiect more vsefull, in the common calamities, and troubles of this world, than Meekenesse is;
Secondly, Because I know no Subject more useful, in the Common calamities, and Troubles of this world, than Meekness is;
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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,
in which we have such continual need, to apply that salve of our heavenly physician, In your patience possess ye your Souls, Luke 21. And lastly,
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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,
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, Philip 2. He humbled himself unto death — Wherefore (that Implies the cause) God also hath highly exalted him,
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and giuen him a name which is aboue euery name. and given him a name which is above every name.
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And although, it may seeme a subiect, vnfit for a mixt Assembly, in regard that our Sauiours wisdome, singled out his Disciples,
And although, it may seem a Subject, unfit for a mixed Assembly, in regard that our Saviour's Wisdom, singled out his Disciples,
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when he first proclaimed this Beatitude;
when he First proclaimed this Beatitude;
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Blessed are the meeke: Yet I am sure, that exhortation of Christ was generall, and recommended to the whole multitude, Matth. 11. Learne of me, for I am meeke, and lowly of heart. Blessed Are the meek: Yet I am sure, that exhortation of christ was general, and recommended to the Whole multitude, Matthew 11. Learn of me, for I am meek, and lowly of heart.
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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:
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. Cyprus begins his book de Bono patientiae. De patientiâ locuturus, vnde potiùs incipiam, quam quod nunc quoque ad audientiam, vestram patientiam video essencessariam:
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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.
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.
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The particulars, which I shall handle, in the vnfolding of this Text, may be all reduced to these three maine Heads.
The particulars, which I shall handle, in the unfolding of this Text, may be all reduced to these three main Heads.
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The first is, the Condition, or Estate of men, whom our Sauiour Christ, amongst some others, repeated both before,
The First is, the Condition, or Estate of men, whom our Saviour christ, among Some Others, repeated both before,
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and after my Text, is pleased to glorifie.
and After my Text, is pleased to Glorify.
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The Meeke. In which part, it will not be vnseasonable, to lay downe a Modell, of the Vertue of Meekenesse,The Meek. In which part, it will not be unseasonable, to lay down a Model, of the Virtue of Meekness,
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and to consider it, both in the Properties, and Kinds, the Opposites, the Preseruatiues, and such like, with the circumstances belonging vnto it.
and to Consider it, both in the Properties, and Kinds, the Opposites, the Preservatives, and such like, with the Circumstances belonging unto it.
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The second is, the Dignity and Sublimity of such persons, as are eminent in this Vertue of Meeknesse;
The second is, the Dignity and Sublimity of such Persons, as Are eminent in this Virtue of Meekness;
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Blessed: shewing that it is not only a Vertue, either Morall or Theologicall, but which is more, a Beatitude or Blessednesse.Blessed: showing that it is not only a Virtue, either Moral or Theological, but which is more, a Beatitude or Blessedness.
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The third is the Reward, which is promised, to the practisers of this Vertue, whether it be of temporall Blessings,
The third is the Reward, which is promised, to the practisers of this Virtue, whither it be of temporal Blessings,
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or of eternall Blessings, or of both; For they shall inherit the earth. To begin with the first.
or of Eternal Blessings, or of both; For they shall inherit the earth. To begin with the First.
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The Condition, or Estate of men, who are here pronounced Blessed, are the Meeke.
The Condition, or Estate of men, who Are Here pronounced Blessed, Are the Meek.
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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 First, that it may be plain, who the Meek Persons be, we shall find this Virtue to be described, by the Moral Philosophers,
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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;
and School divines both, that it is Moderatiua irarum; A moderation about the passion of Anger. The Schoolmen have a distinction not unprofitable, Concerning the several Offices of the Moral Virtues;
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namely, that some Vertues are exercised about the Actions of men, others about the Passions.
namely, that Some Virtues Are exercised about the Actions of men, Others about the Passion.
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Those that are exercised about the Actions, are the most easie, hauing nothing else to doe,
Those that Are exercised about the Actions, Are the most easy, having nothing Else to do,
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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.
but to observe an even, and golden Mediocrity betwixt two Extremes. As Liberality is to observe a mean, in the Actium of giving, which may incline, neither unto Covetousness, nor Prodigality.
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Those that are exercised about the Passions, are more difficult, hauing a double emploiment;
Those that Are exercised about the Passion, Are more difficult, having a double employment;
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in that there is a golden Mediocrity to be obserued, and an inordinate Affection to be subdued.
in that there is a golden Mediocrity to be observed, and an inordinate Affection to be subdued.
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This Vertue of Meekenesse, is about a Passion. Besides, amongst the Passions, some are more tractable, and gentle, others altogether vntollerable.
This Virtue of Meekness, is about a Passion. Beside, among the Passion, Some Are more tractable, and gentle, Others altogether untolerable.
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That of Anger, is the most furious, and vnresistable Passion, of the whole number.
That of Anger, is the most furious, and unresistable Passion, of the Whole number.
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In regard whereof, the temper of Meekenesse, in persons capable of it, is the more rare, and excellent;
In regard whereof, the temper of Meekness, in Persons capable of it, is the more rare, and excellent;
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first that it is not a Mediocrity onely, but a Moderation:
First that it is not a Mediocrity only, but a Moderation:
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Secondly a Moderation, not of any ordinary, or relenting Passion, but of the suddenest, and most vnruly Passion of all, that is anger.
Secondly a Moderation, not of any ordinary, or relenting Passion, but of the suddenest, and most unruly Passion of all, that is anger.
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The Extreme on the one side, that is in the Excesse, is called NONLATINALPHABET, Indignation, or Wrath: and the other Extreme, in the Defect,
The Extreme on the one side, that is in the Excess, is called, Indignation, or Wrath: and the other Extreme, in the Defect,
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vnto which Meekenesse most approacheth (though that also must be eschewed as a Vice) is called NONLATINALPHABET, 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.
unto which Meekness most Approaches (though that also must be Eschewed as a Vice) is called, Lenitude, or an Incapability 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.
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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,
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,
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Mitis vt in morem stagni, placida { que } paludis: Mitis vt in morem stagni, Placida { que } paludis:
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Resembling the Meeke man, to a standing water, where neither the Streame, nor the Tide doe transport it,
Resembling the Meek man, to a standing water, where neither the Stream, nor the Tide do transport it,
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nor the Winde much wrinckle the face of it.
nor the Wind much wrinkle the face of it.
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Againe, because Anger is an outward Harshnesse, or Way wardnesse towards others, the Greeke name frees him from that, NONLATINALPHABET, deriued as it may seeme from NONLATINALPHABET, that is easie, declaring a Facility,
Again, Because Anger is an outward Harshness, or Way wardnesse towards Others, the Greek name frees him from that,, derived as it may seem from, that is easy, declaring a Facility,
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and Gentlenesse, in the outward Comportment and Behauiour. Next heereunto are the kindes of Meekenesse, which we shall finde to be double;
and Gentleness, in the outward Comportment and Behaviour. Next hereunto Are the Kinds of Meekness, which we shall find to be double;
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Toward God, and toward Man. Answerable to the two sorts of Anger.
Towards God, and towards Man. Answerable to the two sorts of Anger.
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For there is One, that casteth a Stone vpward, which is censured by Ecclesiasticus; and there is Another, that shooteth his Arrowes forward,
For there is One, that Cast a Stone upward, which is censured by Ecclesiasticus; and there is another, that shoots his Arrows forward,
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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.
as Joash did, though he were warranted by Elisha. And He that Cast a stone on high, aimeth it against God, and it shall fallen upon his own head, Eccles. 27. and He that shoots his Arrows forward, levelleth them against Man, intending the Destruction of his Enemies.
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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,
Now though the two Kinds of Meekness above nam, may be both one Actium, and he that is Meek towards God, will be Meek also towards Man,
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and so on the contrary, from Man to God;
and so on the contrary, from Man to God;
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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,
yet Because the Object is so diverse, and requires a double Qualification in our Minds, I may be licensed to divide it into these two streams,
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and to handle them seuerally, in my Discourse following.
and to handle them severally, in my Discourse following.
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The former is a franke, and constant submission of our desires, in all things, vnto the mighty pleasure of God.
The former is a frank, and constant submission of our Desires, in all things, unto the mighty pleasure of God.
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And the other, an amiable, and vsefull Conuersation towards all Men. The Opposite, vnto the former, is a Repining, and Murmuring against God;
And the other, an amiable, and useful Conversation towards all Men. The Opposite, unto the former, is a Repining, and Murmuring against God;
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and vnto the second, either a Prouocation of our Brother by Wrong, or a Thirst of Reuenge,
and unto the second, either a Provocation of our Brother by Wrong, or a Thirst of Revenge,
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whether the Iniury be true, or pretended. We will begin with the former, A Submission, vnder the mighty Hand of God.
whither the Injury be true, or pretended. We will begin with the former, A Submission, under the mighty Hand of God.
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This Vertue is recorded, in the 37. Psalme, But those that wait vpon the Lord, they shall inherit the earth.
This Virtue is recorded, in the 37. Psalm, But those that wait upon the Lord, they shall inherit the earth.
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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:
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:
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The Reward is the same, They shall inherit the Earth: All these shew it to be a speciall branch, of this Vertue of Meekenesse.
The Reward is the same, They shall inherit the Earth: All these show it to be a special branch, of this Virtue of Meekness.
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There are two ordinary Motiues, of our Indignation, and Murmuring against God. The one is, the prosperous Estate of the vngodly:
There Are two ordinary Motives, of our Indignation, and Murmuring against God. The one is, the prosperous Estate of the ungodly:
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the other, the vnprosperous Estate (as we deeme it) of the Godly. Concerning the former.
the other, the unprosperous Estate (as we deem it) of the Godly. Concerning the former.
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Wee shall finde nothing, that did so much fill with wonder, euen the best sort of Men,
we shall find nothing, that did so much fill with wonder, even the best sort of Men,
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as these waies of God, in prospering of the wicked.
as these ways of God, in prospering of the wicked.
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Asaph was a Prophet, and one of the sweet Singers, and yet entring into this Contemplation, he confessed, that his feet were almost gone, Asaph was a Prophet, and one of the sweet Singers, and yet entering into this Contemplation, he confessed, that his feet were almost gone,
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and his steps had well nigh slipt, Psal. 73. Iob was a Patterne of Patience;and his steps had well High slipped, Psalm 73. Job was a Pattern of Patience;
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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;
and yet he Thought he did wisely, in recounting the felicities of the Wicked, to the silencing of his Friends, Job 21. Ieremy the Prophet, reasoned with God, upon the same Argument;
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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.Wherefore does the Way of the wicked prosper, Jeremiah 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 Judgments towards the ungodly.
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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 Vice Therefore, which does most oppose Meekness, is Aemulatio propter Impious, which is the Style of the 37. Psalm, Fret not thy self, Because of the ungodly.
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The Sentence, denounced against the vngodly, in that Psalme, is alwaies iust, and certaine.
The Sentence, denounced against the ungodly, in that Psalm, is always just, and certain.
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For they shall soone be cut downe, as the grasse, and wither as the greene herb. For they shall soon be Cut down, as the grass, and wither as the green herb.
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The Flower of the Vngodly, heere in this World, howsoeuer it may seeme to grow vp specious,
The Flower of the Ungodly, Here in this World, howsoever it may seem to grow up specious,
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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.
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.
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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:At vsque quo Domine, is our complaint, Psalm 94. Lord how long shall the wicked, how long shall the wicked Triumph? The time is not long:
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Quoniàm adhùc modicùm, as in the first of Hosea, Yet a little while, and I will auenge the bloud of Iezreel. Quoniàm adhùc modicùm, as in the First of Hosea, Yet a little while, and I will avenge the blood of Jezreel.
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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.
Nay the final Condemnation of them is At hand, For Behold I come quickly, and my reward is with me, Apocalypse 22. It is the Saying of S. August. Infirmitas facit diù To see, quòd citò est.
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Our Desires, are like the Desires of sicke Persons, vnto whom that seemes long which is not so indeed,
Our Desires, Are like the Desires of sick Persons, unto whom that seems long which is not so indeed,
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but because we measure the time, by our distempered Appetites, and Infirmity.
but Because we measure the time, by our distempered Appetites, and Infirmity.
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If we should measure our Desires, by a temporall rule only, it is not manners for vs, to presse for Reuenge, whilest our Betters are vnreuenged.
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.
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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,The Souls from under the altar (namely those of the deer Martyrs of God) Are not yet avenged, Apocalypse 6. It is the case of God himself, who if he were so jealous,
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and angry a God, he would not suffer an Altar to smoake, nor an Idoll to be adored,
and angry a God, he would not suffer an Altar to smoke, nor an Idol to be adored,
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nor an hypocriticall Prayer to be offered, nor a blasphemous Oath to be vttered, without instantly consuming the Offendors:
nor an hypocritical Prayer to be offered, nor a blasphemous Oath to be uttered, without instantly consuming the Offenders:
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At least, he would not diuide so patiently, his temporall fauours, of the Sunne, and Raine, amongst the Iust, and Vniust, without distinction.
At least, he would not divide so patiently, his temporal favours, of the Sun, and Rain, among the Just, and Unjust, without distinction.
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To proceed further, Nec dum vindicatus est, ipse qui vindicat, as S. Coprian saith;
To proceed further, Nec dum vindicatus est, ipse qui Vindicates, as S. Cyprian Says;
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The Sonne of God himselfe, is not yet auenged, for all those foule Reproaches, and Indignities done vnto him.
The Son of God himself, is not yet avenged, for all those foul Reproaches, and Indignities done unto him.
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And though the Father hath committed all iudgement to the sonne, Iohn 5. and so he hath the power in his owne hands;
And though the Father hath committed all judgement to the son, John 5. and so he hath the power in his own hands;
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nay, and (which is more) he hath inuested himselfe into this Iudicature:
nay, and (which is more) he hath invested himself into this Judicature:
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Vengeance belongeth vnto me, I will recompence, saith the Lord, Heb. 10. notwithstanding he delayeth to execute deserued wrath vpon his Enemies.Vengeance belongeth unto me, I will recompense, Says the Lord, Hebrew 10. notwithstanding he delayeth to execute deserved wrath upon his Enemies.
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And heerein appeareth, the wonderfull Sufferance, and Meekenesse, of our Sauiour Christ;
And herein appears, the wonderful Sufferance, and Meekness, of our Saviour christ;
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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,Vt qui in Coelis adoretur, nec dum vindicetur in terris, as the same Saint Cyprian speaks, That he, whom the Whole Host of Heaven adores, should suffer an Host of Worms,
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and Miscreants, to blaspheme him vpon the earth.
and Miscreants, to Blaspheme him upon the earth.
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Lastly, it is no lesse Curiosity, to search into the Counsell of God concerning the estate of the wicked,
Lastly, it is no less Curiosity, to search into the Counsel of God Concerning the estate of the wicked,
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then Presumption to sollicite their subuersion, before the appointed day.
then Presumption to solicit their subversion, before the appointed day.
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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,
What, and if it be the will of God, that both should grow up together (the Wicked and the Just) until the harvest, Matthew 13? What and if God willing to show his wrath,
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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 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,
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and Indignation against God, for the Prosperity of the wicked.
and Indignation against God, for the Prosperity of the wicked.
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The other Motiue, which armeth vs, with Indignation, and Murmuring against God, is the sense of some present Misery,
The other Motive, which armeth us, with Indignation, and Murmuring against God, is the sense of Some present Misery,
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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,
whither 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, touches us more nearly,
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then the former, and is like vnto that, wherewith the Deuill thought, to haue gotten an ouerthrow, against Iobs Patience;
then the former, and is like unto that, wherewith the devil Thought, to have got an overthrow, against Jobs Patience;
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But put forth thine Hand now, and touch his bone, and his flesh, and he will curse thee to thy face. But put forth thine Hand now, and touch his bone, and his Flesh, and he will curse thee to thy face.
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In this distresse, the Saying of the same holy Man Iob, will be very proper to enter into our considerations;
In this distress, the Saying of the same holy Man Job, will be very proper to enter into our considerations;
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Shall we receiue good from God, and shall we not receiue euill also? The Fountaine of all our good, is God,Shall we receive good from God, and shall we not receive evil also? The Fountain of all our good, is God,
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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,
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,
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if we be Gods Children, the Afflictions that come from him, are not for our Destruction, but for our Triall,
if we be God's Children, the Afflictions that come from him, Are not for our Destruction, but for our Trial,
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and to make vs shine more gloriously:
and to make us shine more gloriously:
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wherefore it will turne to our aduantage, when we shall come to reape the fruit of our suffrings,
Wherefore it will turn to our advantage, when we shall come to reap the fruit of our sufferings,
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and that Quantò in hoc seculo frangimur, tantò in futaro solidamur; as Saint Bern ▪ saith:
and that Quantò in hoc seculo frangimur, tantò in futaro solidamur; as Saint Bern ▪ Says:
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The more we are shaken in this world, the more we are rooted, and grounded in glory.
The more we Are shaken in this world, the more we Are rooted, and grounded in glory.
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Neither is it of small force, to exasperate, or mollifie our Afflictions, the behauiour wee vse in taking of them;
Neither is it of small force, to exasperate, or mollify our Afflictions, the behaviour we use in taking of them;
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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.
seeing it is true, as Saint Cyprus Says, In sensu doloris est omne quod punit: Grief is according to the apprehension of him that bears it.
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And therefore the same Author S. Cypr. had very good reason, to put a diffērence, betwixt the sufferings of the Righteous,
And Therefore the same Author S. Cyprus had very good reason, to put a diffenrence, betwixt the sufferings of the Righteous,
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and of others, that repined with a Heathenish Impiety:
and of Others, that repined with a Heathenish Impiety:
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In his Booke ad Demetrianum: Putatis 〈 ◊ 〉 aduersa Vobiscum aequalitèr perpeti, cum eadem aduersa videatis à Nobis, & vobis, non aqualicèr sustineri.
In his Book and Demetrianum: Putatis 〈 ◊ 〉 aduersa Vobiscum aequalitèr perpeti, cum Same aduersa videatis à Nobis, & vobis, non aqualicèr sustineri.
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There may be the same Latitude of paines, inflicted vpon two seuerall Persons, and yet the sense,
There may be the same Latitude of pains, inflicted upon two several Persons, and yet the sense,
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and Impression of them much different, whilst the one beares them, with a patient, and calme minde, the other with a querulous, and vnquiet reluctation.
and Impression of them much different, while the one bears them, with a patient, and Cam mind, the other with a querulous, and unquiet reluctation.
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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,
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,
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and our future Glory, there is as great inequality, betwixt the Offence of our Murmuring against God,
and our future Glory, there is as great inequality, betwixt the Offence of our Murmuring against God,
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and the Cause of it, being for so small matters, as the transitory Pelfe of this world, which are no better,
and the Cause of it, being for so small matters, as the transitory Pelf of this world, which Are no better,
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then the fading delight of Ionas, censured by God himselfe, Doest thou well to be angry for the gourd? Looking vnto Iesus, the Authour,
then the fading delight of Ionas, censured by God himself, Dost thou well to be angry for the gourd? Looking unto Iesus, the Author,
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and finisher of our faith Heb. 12. The Scope, and Comfort, of euery Christians profession:and finisher of our faith Hebrew 12. The Scope, and Comfort, of every Christians profession:
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And he that looketh vnto Iesus, as he ought, cannot be much amated, at the euill Aspects of worldly Happinesse.
And he that looks unto Iesus, as he ought, cannot be much amated, At the evil Aspects of worldly Happiness.
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Finally, who can tell, whether it be not, as Saint Bernard saith, Praecordia fatui, sicut rota currûs, foenum portans,
Finally, who can tell, whither it be not, as Saint Bernard Says, Praecordia Fatui, sicut rota currûs, Faenum Portans,
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& murmurans? For there is Murmuring in Fulnesse, as well as in Emptinesse, like the Wheele of a Carre, that goeth on creaking,& murmurans? For there is Murmuring in Fullness, as well as in Emptiness, like the Wheel of a Car, that Goes on creaking,
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and yet carrieth away a full load.
and yet Carrieth away a full load.
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And we finde, that the greatest Murmurers were the Children of Israel, People that had the most saturity,
And we find, that the greatest Murmurers were the Children of Israel, People that had the most saturity,
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and were oft replenisht with a Miracle. But they receiued the due reward of their Murmuring, being stung to death by Serpents.
and were oft replenished with a Miracle. But they received the due reward of their Murmuring, being stung to death by Serpents.
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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 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;
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The Root, from whence Christian Meekenesse springs, is Humility; the foremost in the ranke of these eight Beatitudes;
The Root, from whence Christian Meekness springs, is Humility; the foremost in the rank of these eight Beatitudes;
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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.
that is Poverty in Spirit: And it was the Confessi 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.
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22. Then what am I, that I should turne againe, vpon my Maker? And this shall be sufficient, to appease our Murmuring,
22. Then what am I, that I should turn again, upon my Maker? And this shall be sufficient, to appease our Murmuring,
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and Indignation against God, caused from those two Motiues: The prosperous Estate of the Vngodly, and the vnprosperous Estate of the Godly.
and Indignation against God, caused from those two Motives: The prosperous Estate of the Ungodly, and the unprosperous Estate of the Godly.
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And thus much for the first Kinde of our Meekenesse, toward God.
And thus much for the First Kind of our Meekness, towards God.
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The other Kinde of Meekenesse, is exercised in a gracious, and vsefull Behauiour, toward all Men.
The other Kind of Meekness, is exercised in a gracious, and useful Behaviour, towards all Men.
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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 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.
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And the seruant of the Lord must not striue, but be gentle vnto all men, apt to teach, patient: And the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient:
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In meekenesse instructing, &c. and so forward.In meekness instructing, etc. and so forward.
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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,
There Are three evil Properties, reigning in the Breasts of the greater part, that do bear an evil Aspect, to this Kind of Meekness, towards Man. The First is Auger, that Quality that is called in Latin Iracundia; A Disposition ever ready to be on fire,
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and is as well vnsupportable to our selues, as to others.
and is as well unsupportable to our selves, as to Others.
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The second is Harmefulnesse, or a malignant Desire of doing wrong, without any offence, or occasion giuen.
The second is Harmfulness, or a malignant Desire of doing wrong, without any offence, or occasion given.
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The third is a Thirst of Reuenge, after an Iniury conceiued, whether the Wrong be true, or pretended.
The third is a Thirst of Revenge, After an Injury conceived, whither the Wrong be true, or pretended.
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These three must be calmed, and appeased, before we can prepare a roome, for the Vertue of Meekenesse.
These three must be calmed, and appeased, before we can prepare a room, for the Virtue of Meekness.
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To begin with the first, that is Anger.
To begin with the First, that is Anger.
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The Persons, that are prone to this euill disease, are of the nature of a Burning Coale,
The Persons, that Are prove to this evil disease, Are of the nature of a Burning Coal,
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or a Thorne full of Prickles, on euery side:
or a Thorn full of Prickles, on every side:
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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,
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 Hight,
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or so Sharp, that you cannot touch them.
or so Sharp, that you cannot touch them.
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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;
And First this Quality, (for I find no better testimony of it) is the Quality of a Fool Anger rests in the bosom of Fools, Says Ecclesiastes in the Seventh chapter;
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vnto which agreeth the Saying of Saint Bernard: Tantò qu•que conuincitur minùs sapiens, quantò est minùs Patien•.
unto which agreeth the Saying of Saint Bernard: Tantò qu•que conuincitur minùs sapiens, quantò est minùs Patien•.
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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 vs immoderately, beyond the Bounds of Reason;
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;
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the Glory, and Priuiledge of Mankinde. And I haue read it in one, that expresseth this Excesse not vntruly;
the Glory, and Privilege of Mankind. And I have read it in one, that Expresses this Excess not untruly;
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Cogitationes iracundi vipereae sunt generationis, mentem comedunt matrem suam. Cogitations iracundi vipereae sunt generationis, mentem comedunt matrem suam.
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The thoughts of an irefull Man, are of the Vipers Brood, deuouring Reason the Mother that bare them.
The thoughts of an ireful Man, Are of the Vipers Brood, devouring Reason the Mother that bore them.
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And though it be the Property of other Passions, to rebell against Reason, for the flesh lusteth against the spirit;
And though it be the Property of other Passion, to rebel against Reason, for the Flesh Lusteth against the Spirit;
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yet in them, the spirit, againe, lusteth against the flesh, and none of them doth so mightily ouerthrow,
yet in them, the Spirit, again, Lusteth against the Flesh, and none of them does so mightily overthrow,
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and trample vpon Reason, as Anger doth.
and trample upon Reason, as Anger does.
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Furthermore, it is a Passion, that is aptest to vex the Holy Spirit of God, which is giuen vs, for our sanctification.
Furthermore, it is a Passion, that is aptest to vex the Holy Spirit of God, which is given us, for our sanctification.
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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. S. Paul Writeth in the fourth to the Ephesians, And grieve not the holy Spirit of God, whereby you Are sealed unto the day of Redemption.
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To auoid this, he aduiseth in the Verse following; Let all bitternesse, and wrath, and Anger — be put away from you.
To avoid this, he adviseth in the Verse following; Let all bitterness, and wrath, and Anger — be put away from you.
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In these and many other, consisteth the Deformity of this Vice;
In these and many other, Consisteth the Deformity of this Vice;
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It setteth vpon a Man the Badge of folly, transporteth him beyond the Bounds of Reason, grieueth the Holy Spirit of God which is giuen vnto him.
It sets upon a Man the Badge of folly, transporteth him beyond the Bounds of Reason, grieves the Holy Spirit of God which is given unto him.
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The Second Property is Harmefulnesse, or the first Prouocation by Wrong.
The Second Property is Harmfulness, or the First Provocation by Wrong.
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Seneca faith of Morosity, or Peeuishnesse, that it is Delicatum iracundiae genus, A dainty kinde of Anger:Senecca faith of Morosity, or Peevishness, that it is Delicatum iracundiae genus, A dainty kind of Anger:
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wherein he hitteth it right, for it is so nice, and queasie, that nothing can wooe it to Patience.
wherein he hitteth it right, for it is so Nicaenae, and queasy, that nothing can woo it to Patience.
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This Vice, vpon which we now insist, may be sometimes called Mortiferum iracundiae genus, A deadly kinde of Anger;
This Vice, upon which we now insist, may be sometime called Deadly iracundiae genus, A deadly kind of Anger;
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for it denounceth Mischiefe, and hurt to him, at whom it is aymed.
for it Denounceth Mischief, and hurt to him, At whom it is aimed.
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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;
And these Nature's Are more ungentle then Nabal; for Nabal, though he parted not with his goods, At the solicitation of David, yet he sought to do him no harm;
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but there was a Nature, noted by Saint Paul, for a notorious euill condition; Alexander the Coppersmith hath done me much euill.
but there was a Nature, noted by Saint Paul, for a notorious evil condition; Alexander the Coppersmith hath done me much evil.
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That which was spoken in Prophecy, of the Iewes wicked hatred against our Sauiour Christ, was in this ranke of Anger, They hated me without a cause:
That which was spoken in Prophecy, of the Iewes wicked hatred against our Saviour christ, was in this rank of Anger, They hated me without a cause:
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for he sustained many Iniuries, and wrongs, which he neuer deserued.
for he sustained many Injuries, and wrongs, which he never deserved.
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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.
This Kind of Anger, can have no better censure, then Homo Homini Lupus, and I hope it is a Disposition more frequent among wild Beasts, then Men.
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Lastly, Our Sauiour Christ hath damned it, with a perpetuall blot; But woe to that man, by whom the offence commeth.
Lastly, Our Saviour christ hath damned it, with a perpetual blot; But woe to that man, by whom the offence comes.
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The third Property opposite to Meekenesse, is a Thirst of Reuenge, after an Iniury receiued.
The third Property opposite to Meekness, is a Thirst of Revenge, After an Injury received.
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Seneca saith likewise, in this point of Reuenge, Inhumanum verbum vltio; Vindication, or Reuenge is an inhumane Word;Senecca Says likewise, in this point of Revenge, Inhumanum verbum Vltio; Vindication, or Revenge is an inhumane Word;
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the Action it selfe, is farre more inhumane. The Saying of the same Authour Seneca, is a good Tenet in Morality.
the Actium it self, is Far more inhumane. The Saying of the same Author Senecca, is a good Tenet in Morality.
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Non vt in benefi•ijs, honestum est merita meritis repensare, ita iniurias iniurijs; illic vinci turpe est, hic vincere. Non vt in benefi•ijs, Honesty est Merita Meritis repensare, ita Injuries iniurijs; illic Vinci Turpe est, hic vincere.
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Iniuries are not of the nature of Benefits, to be requited with the like, as one Benefit with another;
Injuries Are not of the nature of Benefits, to be requited with the like, as one Benefit with Another;
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And the Contention in the one is laudable, but in the other, it is soule, and dishonourable.
And the Contention in the one is laudable, but in the other, it is soul, and dishonourable.
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This made the Patient Cato, when hee was stricken at vnawares, and the party came, to tender submission,
This made the Patient Cato, when he was stricken At unawares, and the party Come, to tender submission,
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for that Iniury, to put it off with so much lightnesse: Non memini percussum me; I remember not, that I was stricken.
for that Injury, to put it off with so much lightness: Non Remember percussum me; I Remember not, that I was stricken.
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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 same Spirit of Patience, and bearing Injuries, lived in many of the Ancient Worthies, Alexander, the two First Caesars, together with Some Philosophers, and Others.
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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 the Principle, that they held, for the bearing of Injuries, was Magnanimity, according as Senecca, one of the latest of them hath expressed,
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and hath well discussed this Argument; Magni animi est iniurias despicere;
and hath well discussed this Argument; Magni animi est Injuries despicere;
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that it was the marke of a poore Spirit, to be touched with Iniuries, and a great Minde, did trample, and contemne them.
that it was the mark of a poor Spirit, to be touched with Injuries, and a great Mind, did trample, and contemn them.
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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,
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,
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or to be a patterne, for a Christians Imitation.
or to be a pattern, for a Christians Imitation.
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For first, that is true, which is Obiected against them, by Saint Cyprian; Tamillis falsa Patientia est, quam & falsa Sapientia.
For First, that is true, which is Objected against them, by Saint Cyprian; Tamillis Falsa Patientia est, quam & Falsa Sapientia.
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They had a false Patience, because they had a false Wisdome. The ground of their Patience, was Tumour, and Pride, at the best Magnanimity:They had a false Patience, Because they had a false Wisdom. The ground of their Patience, was Tumour, and Pride, At the best Magnanimity:
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but Christian Meekenesse must arise, not out of a Vice, or shadow of a Vertue,
but Christian Meekness must arise, not out of a Vice, or shadow of a Virtue,
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but out of a true ground, or the Mother of all Vertues, that is Humility, as I haue already shewed.
but out of a true ground, or the Mother of all Virtues, that is Humility, as I have already showed.
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Againe, the Actions of those Heroical Spirits, toward those that did the Iniuries, are onely manifest,
Again, the Actions of those Heroical Spirits, towards those that did the Injuries, Are only manifest,
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and we are not assured of their Affections, how their Hearts stood affected toward them:
and we Are not assured of their Affections, how their Hearts stood affected towards them:
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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:
but our Heavenly Master requires, as the Compliment of our Meekness, that we forgive men their Trespasses, Matthew 6. that is, A free Remission of all Injuries:
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And Loue your Enemies, Matth. 5. that is, An entire Affection toward their Persons.
And Love your Enemies, Matthew 5. that is, an entire Affection towards their Persons.
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Lastly the Heroicall Patience, went no further then this, Recompence to no man euill for euill;
Lastly the Heroical Patience, went no further then this, Recompense to no man evil for evil;
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and knew nothing of the other degree: But Christian Meekenesse must exceed this; But ouercome euill with good.
and knew nothing of the other degree: But Christian Meekness must exceed this; But overcome evil with good.
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Like the Meekenesse of Moses, who offered himselfe, to be blotted out of the Booke of Life,
Like the Meekness of Moses, who offered himself, to be blotted out of the Book of Life,
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for that People, which had murmured against God; and whereof some also, had repined, and mutined against himselfe:
for that People, which had murmured against God; and whereof Some also, had repined, and mutined against himself:
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Or like the Meekenesse of our Sauiour Christ, which so farre surpasseth all comparison, that euen,
Or like the Meekness of our Saviour christ, which so Far Surpasses all comparison, that even,
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as wee all confesse, Viuificatur Christi Sanguine, etiam qui fudit sanguinem Christi.
as we all confess, Viuificatur Christ Sanguine, etiam qui fudit sanguinem Christ.
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They which crucified our Sauiour Christ, are restored by the bloud, which their malitious hands haue spilled.
They which Crucified our Saviour christ, Are restored by the blood, which their malicious hands have spilled.
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Now wee haue gone, through the three Vices, opposite to this second Kinde of Meekenesse. First, Readinesse, or Pronenesse to Anger:
Now we have gone, through the three Vices, opposite to this second Kind of Meekness. First, Readiness, or Proneness to Anger:
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Secondly, Harmefulnesse, or an euill Desire of Doing wrong: And thirdly, Thirst of Reuenge, after an Iniury receiued.
Secondly, Harmfulness, or an evil Desire of Doing wrong: And Thirdly, Thirst of Revenge, After an Injury received.
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The Preseruatiues of Meekenesse (for It cannot be, but that offences will come, as our Sauiour saith) may be diuerse.
The Preservatives of Meekness (for It cannot be, but that offences will come, as our Saviour Says) may be diverse.
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The first is Silence; or Taciturnity. And this first Precept, is recommended in the 34. Psalme, to him that would lead a quiet life,
The First is Silence; or Taciturnity. And this First Precept, is recommended in the 34. Psalm, to him that would led a quiet life,
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and desireth to see good daies. Keepe thy tongue from euill.
and Desires to see good days. Keep thy tongue from evil.
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As Seneca saith, in a case not much vnlike, Cadit statim simultas, ab alterâ parte deserta, nisi par non pugnat.
As Senecca Says, in a case not much unlike, Cadit Immediately simultas, ab alterâ parte Deserta, nisi par non Pugnat.
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So where Wrath encountreth with Silence, the Quarrell is lame on the one side, and the strife will soone be appeased.
So where Wrath encounters with Silence, the Quarrel is lame on the one side, and the strife will soon be appeased.
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But the contrary hapneth, where it is vpheld vpon equall termes, as the Comick Poet hath said, Bacchae baccanti si velis aduersarier Ex insanâ insaniorem facies.
But the contrary Happeneth, where it is upheld upon equal terms, as the Comic Poet hath said, Bacchae baccanti si velis aduersarier Ex insanâ insaniorem fancies.
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Besides, the strife which the Tongue raiseth, is not worthy the maintaining, if we consider the Originall of it.
Beside, the strife which the Tongue Raiseth, is not worthy the maintaining, if we Consider the Original of it.
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It is but a word which pierceth not;
It is but a word which pierces not;
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Et tantùm delicatis graue (as the Morallist saith) felt onely by them, that are delicate and tender;Et tantùm delicatis graven (as the Moralist Says) felt only by them, that Are delicate and tender;
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and in that impression, rather vexeth, then hurteth them. And much lesse, if we consider the Parties, from whom it vsually comes;
and in that impression, rather vexes, then hurteth them. And much less, if we Consider the Parties, from whom it usually comes;
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Vt quisque contemptissimus, Et vt miximè ludibriò est, ita solutissimae linguae. Vt Quisque contemptissimus, Et vt miximè ludibriò est, ita solutissimae linguae.
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Euer the more lewd, or the more •oolish the party be, the more lauish of •is tongue he is,
Ever the more lewd, or the more •oolish the party be, the more lavish of •is tongue he is,
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and the more liberty we giue him:
and the more liberty we give him:
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And ye suffer fooles gladly, saith S. Paul to the Corinthians. Another Lenitiue, in the same ranke (which is Gouernment of the Tongue ) is a Soft and gentle Answer. A soft answer turneth away wrath; And you suffer Fools gladly, Says 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 turns away wrath;
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Prouerbs 15. And these two, may worke one Effect, though by diuers waies: Silence taketh away the Fuell, that the Fire may not burne;Proverbs 15. And these two, may work one Effect, though by diverse ways: Silence Takes away the Fuel, that the Fire may not burn;
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but a Soft Answer, distilleth drops of Water, to put it out.
but a Soft Answer, distilleth drops of Water, to put it out.
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Besides, a Soft Answer, pertaketh sometimes, of Iacobs wrestling with the Angell, that it obtaineth a Benediction in the end;
Beside, a Soft Answer, pertaketh sometime, of Iacobs wrestling with the Angel, that it obtaineth a Benediction in the end;
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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;
which was the Effect of Abigails Speech to David, that it wrought, not a relenting alone in David heart, towards her Husband Nabal, but found a more gracious acceptance At his hands;
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Blessed be thy aduice, and blessed be thou, which hast kept me this day, from shedding of bloud. Blessed be thy Advice, and blessed be thou, which hast kept me this day, from shedding of blood.
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Another Lenitiue, in the same ranke (though it might seeme otherwise) is a sharp speech in due season.
another Lenitive, in the same rank (though it might seem otherwise) is a sharp speech in due season.
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And therefore Saint Paul inserts this, in his charge to Timothy, Cum modestiâ corripientem: In meekenesse reprehending those that oppose themselues.
And Therefore Saint Paul inserts this, in his charge to Timothy, Cum modestiâ corripientem: In meekness reprehending those that oppose themselves.
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So that there is Meekenesse in Bitternesse, as well as in Sweetnesse.
So that there is Meekness in Bitterness, as well as in Sweetness.
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Such was the Speech 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,
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,
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and would haue prouoked him to more folly, but after his wine was disgested, she pierced his Soule, that his Heart smote within him.
and would have provoked him to more folly, but After his wine was digested, she pierced his Soul, that his Heart smote within him.
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Such effect hath a sharpe reprehension, tempered with Modesty, and Discretion.
Such Effect hath a sharp reprehension, tempered with Modesty, and Discretion.
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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.
The second Preservative of Meekness, is Session, or giving place unto wrath. So Saint Paul adviseth, Rom. 12. Avenge not your selves, but rather give place unto wrath.
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What's that, Giue place vnto Wrath, that Wrath should ouerflow in your breasts? not so;
What's that, Give place unto Wrath, that Wrath should overflow in your breasts? not so;
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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.
but Depart from thine Enemy, while he is in his Anger, that so thy Absence, and removing the Occasion, might bury those unhappy flames, which Are kindled betwixt you.
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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, and returned not againe, till after many yeeres,
This was Iacobs 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,
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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.
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.
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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.
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.
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This also was after practised, by the Patriarch Iacob, who thought it not enough, to giue place vnto wrath,
This also was After practised, by the Patriarch Iacob, who Thought it not enough, to give place unto wrath,
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vnlesse he further endeuoured a Reconciliation;
unless he further endeavoured a Reconciliation;
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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.
and bought it too, with fair 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 Says.
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The Birthright and Blessing were quite forgotten; but the Presents, and Satisfaction, were fresh and powerfull.
The Birthright and Blessing were quite forgotten; but the Presents, and Satisfaction, were fresh and powerful.
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So now we haue in the generall, three Preseruatiues of Meekenesse: Gouernement or Brideling of the tongue:
So now we have in the general, three Preservatives of Meekness: Government or Bridling of the tongue:
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Cession or Giuing place vnto wrath; and A Motion or Endeuouring of Reconciliation.
Session or Giving place unto wrath; and A Motion or Endeavouring of Reconciliation.
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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.
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.
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And that is, that howsoeuer it may lurke vnder the name of a Vertue, notwithstanding it proceedeth from no other Originall,
And that is, that howsoever it may lurk under the name of a Virtue, notwithstanding it Proceedeth from no other Original,
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but Defect of Courage, and is in it selfe, the Badge of Pusillanimity, and an abiect minde.
but Defect of Courage, and is in it self, the Badge of Pusillanimity, and an abject mind.
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And especially, if it bee so, as Aristotle saith, that Ira, is Calcar Virtutis, Anger is the Spurre of Vertue;
And especially, if it be so, as Aristotle Says, that Ira, is Calcar Virtue, Anger is the Spur of Virtue;
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what then must that needs bee, which both dulleth the edge of Vertue, and brings in it selfe no warmth, to prouoke forward,
what then must that needs be, which both dulleth the edge of Virtue, and brings in it self no warmth, to provoke forward,
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vnto any vertuous, or magnanimous Action? But this is not so. The Effect of Meekenesse, is to bee Vanquisher ouer our owne Passions.
unto any virtuous, or magnanimous Actium? But this is not so. The Effect of Meekness, is to be Vanquisher over our own Passion.
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And the Wise man hath said, Prou. 16. He that is slow to Anger, is better then the mighty,
And the Wise man hath said, Prou. 16. He that is slow to Anger, is better then the mighty,
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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 he that Ruleth his Spirit, then he that Takes a City. And the rather, Because the Domestic Enemy, is more dangerous then the Foreign;
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and commonly those, which haue made other Men their thralls, are the greatest slaues, to their owne Passions.
and commonly those, which have made other Men their thralls, Are the greatest slaves, to their own Passion.
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Besides, the Spurre, which pricked forward those Heathen Worthies, vnto such renowned Patience, was not any base thought,
Beside, the Spur, which pricked forward those Heathen Worthies, unto such renowned Patience, was not any base Thought,
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or Abiectnesse, but Magnanimity, and Height of Minde, as hath beene already shewed.
or Abjectness, but Magnanimity, and Height of Mind, as hath been already showed.
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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,
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,
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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;
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 seuen Gifts of the Holy Ghost;
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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.
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.
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There are two Vices, which are shrouded vnder the name of Meekenesse, that ought to be carefully auoided.
There Are two Vices, which Are shrouded under the name of Meekness, that ought to be carefully avoided.
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The one is Senslesnesse, or a whole Auersion, from the Passion of Anger; the other Remisnesse, or Loosenesse in our Functions.
The one is Senslessness, or a Whole Aversion, from the Passion of Anger; the other Remissness, or Looseness in our Functions.
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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.
And these two, ought to be thus divided among themselves, for the former is a Defect in our Nature, the latter a Corruption in our Manners.
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We will begin with the former.
We will begin with the former.
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This Vice is called (where it hath a name) NONLATINALPHABET, and is the other Extreme, on the Defect of Anger.
This Vice is called (where it hath a name), and is the other Extreme, on the Defect of Anger.
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Seneca, who was the soarest Enemy to Anger, would neuer endure, that his Wise man should be thought deuoid, of the sense of Iniury;Senecca, who was the soarest Enemy to Anger, would never endure, that his Wise man should be Thought devoid, of the sense of Injury;
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For that were, to make him iust of the constitution of a Stocke, or a Stone, that nothing can penetrate or affect.
For that were, to make him just of the constitution of a Stock, or a Stone, that nothing can penetrate or affect.
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Besides this, that it would rob him of the glory, due vnto Patience; Nulla virtus est, quae non sentias perpeti.
Beside this, that it would rob him of the glory, due unto Patience; Nulla virtus est, Quae non sentias perpeti.
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It is no vertue, to suffer those things patiently, of which we are not sensible.
It is no virtue, to suffer those things patiently, of which we Are not sensible.
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S. Ambrose accounts it a greater perfection, to temper the vnrulinesse of Anger, then to want the inward motions of it;
S. Ambrose accounts it a greater perfection, to temper the unruliness of Anger, then to want the inward motions of it;
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cùm plerunque hoc lentius, illud fortius aestimetur; seeing the one is an argument of Ability, and power, the other of Weakenesse.cùm plerunque hoc lentius, illud fortius aestimetur; seeing the one is an argument of Ability, and power, the other of Weakness.
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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;
Lastly, the very Exercise of Meekness it self, presupposeth Anger; for it was described to be Moderatiua Irarum, A Moderation about the Passion of Anger;
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And therefore it is to be found, and is most excellent in those mindes, which are naturally subiect to Anger.
And Therefore it is to be found, and is most excellent in those minds, which Are naturally Subject to Anger.
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And sure, the Affection of Anger, is in some cases, not onely tollerable, but a Vertue:
And sure, the Affection of Anger, is in Some cases, not only tolerable, but a Virtue:
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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;
And Therefore, it was truly called by the Academics, and other Philosophers, Co• Fortitudinis, and Virtue Socia: The Whetstone of Courage, and the Associate of Virtue;
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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:
then which two, what more glorious Titles can be given, by Heathen Contemplators? It was the Saying of Valens the Emperor, Alienus ab irâ, alienus à iusticiâ:
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Hee that is free from Anger, will bee free from Doing Iustice. He spoke it,
He that is free from Anger, will be free from Doing Justice He spoke it,
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as an Emperour, vnto whom was required a Mixture of Anger, for the due Execution of his Imperiall Lawes:
as an Emperor, unto whom was required a Mixture of Anger, for the due Execution of his Imperial Laws:
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and might haue spoken it, if he had meant it of Vniuersall Iustice, which is the Root, of all the Morall Vertues;
and might have spoken it, if he had meant it of Universal justice, which is the Root, of all the Moral Virtues;
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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;
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;
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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;
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;
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and to the Persons, towards whom; and to the Manner, how; and to the Season, at what time;
and to the Persons, towards whom; and to the Manner, how; and to the Season, At what time;
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and to the Continuance, or lasting of it. Dauid in the fourth Psalme, hath set downe an inuiolable Rule for it.
and to the Continuance, or lasting of it. David in the fourth Psalm, hath Set down an inviolable Rule for it.
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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.
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 sin not.
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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;
There Are two things required, to make it a blamlesse Anger: First, that the cause be warrantable, lest it have the conception of a wicked Anger;
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Secondly, that it be bridled by Reason, least it grow into Excesse, and degenerate into the Nature of a sinne.
Secondly, that it be bridled by Reason, lest it grow into Excess, and degenerate into the Nature of a sin.
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So then Moses departed 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.
So then Moses departed not from his former Meekness, when he was so Far transported for God's cause, that he brake the two Tables of Stone, newly written with the Finger of God's Hand.
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Phineas, had a good Cause, when he stood vp to execute iudgement, by which he both turned away the Plague,Phinehas, had a good Cause, when he stood up to execute judgement, by which he both turned away the Plague,
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and receiued the Praise of Righteousnesse, amongst all Generations.
and received the Praise of Righteousness, among all Generations.
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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.Elias was a man Subject to like Passion, 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.
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Lastly, the Zeale was holy, which possessed our Sauiour, when he scourged the Buyers, and Sellers, out of the Temple.
Lastly, the Zeal was holy, which possessed our Saviour, when he scourged the Buyers, and Sellers, out of the Temple.
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Nay whosoeuer is not Angry, for God, and a good Cause, wanteth Phineas his Zeale,
Nay whosoever is not Angry, for God, and a good Cause, Wants Phinehas his Zeal,
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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.
and David 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.
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This Vice doth often creepe, into the Meeke mans Manners, and yet it is, a lesser Vice, then extreme Rigour.
This Vice does often creep, into the Meek men Manners, and yet it is, a lesser Vice, then extreme Rigour.
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For the Meeke Man (as S. Gregory saith) doth onely suffer a Vice, to steale vpon his good Nature, and Vertue;
For the Meek Man (as S. Gregory Says) does only suffer a Vice, to steal upon his good Nature, and Virtue;
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but the testy, and angry Person, doth hotly prosecute a Vice, vnder the name, and pretence of a Vertue.
but the testy, and angry Person, does hotly prosecute a Vice, under the name, and pretence of a Virtue.
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S. Gregory, doth grauely obserue, the difference of the Apostles Admonitions, vnto two Persons, participating of one Affection of Charity,S. Gregory, does gravely observe, the difference of the Apostles Admonitions, unto two Persons, participating of one Affection of Charity,
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and yet diuided in their temper, and disposition.
and yet divided in their temper, and disposition.
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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.
For Timothy, who was more violent and hight, he meant to take oft from his edge, — Reprove, rebuke, exhort, with all long suffering, and Doctrine.
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But vnto Titus, who was of a colder temper, he endeuoureth to adde more Spirit:
But unto Titus, who was of a colder temper, he endeavoureth to add more Spirit:
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These things speake, and exhort, and rebuke, with all Authority And in the Person of Titus, is the same Admonition recommended,These things speak, and exhort, and rebuke, with all authority And in the Person of Titus, is the same Admonition recommended,
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vnto euery Meeke Man, in his Function. And this shall suffice, for the two Vices, shrouded vnder the name of Meekenesse;
unto every Meek Man, in his Function. And this shall suffice, for the two Vices, shrouded under the name of Meekness;
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the one an Errour in our Nature, the other a Deprauation of our Manners.
the one an Error in our Nature, the other a Depravation of our Manners.
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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.
The Second general part, was the Dignity, or Sublimity of such Persons, as Are eminent in this Virtue of Meekness, Blessed. There Are foure several Kinds, as the Schoolmen observe. Gifts, Virtues, Fruits, Beatitudes.
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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:
Gifts, Are the seuen Gifts of the Holy Ghost, and Are almost all recited, in the 11. of Isai•h, under the name of Spirits:
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The Spirit of wisedome, and vnderstanding, The Spirit of counsell, and might, the Spirit of knowledge, The Spirit of Wisdom, and understanding, The Spirit of counsel, and might, the Spirit of knowledge,
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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 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;
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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;
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. Lastly;
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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.
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.
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First, for Gifts, they are Habits in the Soule, which descend with the Holy Ghost, the God of Loue;
First, for Gifts, they Are Habits in the Soul, which descend with the Holy Ghost, the God of Love;
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and because they can neuer bee disioyned from Loue, therefore they are peculiarly called by that name, The Gifts of the Holy Ghost.
and Because they can never be disjoined from Love, Therefore they Are peculiarly called by that name, The Gifts of the Holy Ghost.
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The Vertues are likewise Habits, whereof some are conceiued within the Minde of Man, through the Light of Reason, as the Morall Vertues;
The Virtues Are likewise Habits, whereof Some Are conceived within the Mind of Man, through the Light of Reason, as the Moral Virtues;
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and some are infused into the Minde, as the free Gifts of God, namely the Theologicall.
and Some Are infused into the Mind, as the free Gifts of God, namely the Theological.
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The Fruits are like their name, the Issues and Fruits of the Spirit within vs, and haue a double resemblance, vnto corporall Fruits:
The Fruits Are like their name, the Issues and Fruits of the Spirit within us, and have a double resemblance, unto corporal Fruits:
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first, that they bee the last Productions, of the strength, and vigour of the Spirit;
First, that they be the last Productions, of the strength, and vigour of the Spirit;
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Secondly, that they be delectable, and pleasant to the Soule, as fruits are to the taste.
Secondly, that they be delectable, and pleasant to the Soul, as fruits Are to the taste.
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Lastly, the Beatitudes are outward Actions, and Practises; differing from Vertues, as in some other respects, so also in this;
Lastly, the Beatitudes Are outward Actions, and Practises; differing from Virtues, as in Some other respects, so also in this;
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that Vertues are Habits, and Powers of the Minde; Beatitudes are Practises, and Operations of the Vertues.
that Virtues Are Habits, and Powers of the Mind; Beatitudes Are Practises, and Operations of the Virtues.
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This Estate of Meekenesse, falls into three of these Orders, 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.
This Estate of Meekness, falls into three of these Order, 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, among the Heathen were endued, it is the same with Patience, a Moral Virtue only, and Riseth no higher.
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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,
Secondly, as it brings delectation, and content to the Soul, it is one of the Fruits of the Spirit, and reckoned among them, in that fifth Chapter to the Galatians. And in the last place,
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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.
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.
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These Speculations of the Schoolmen, may seeme too curious, and subtill, especially for this Auditory, and therefore are to be touched onely in Passage.
These Speculations of the Schoolmen, may seem too curious, and subtle, especially for this Auditory, and Therefore Are to be touched only in Passage.
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But I may set downe this for Positiue, that there are three things required in Meekenesse, to make it a Beatitude,
But I may Set down this for Positive, that there Are three things required in Meekness, to make it a Beatitude,
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and to confirme the Professours of it, in the State of Blessednesse. The first is, that it be not an ordinary measure of Meekenesse, but an Eminency, or Perfection in it.
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.
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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.
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.
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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.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 Divine viri, deriving unto them Some participation of Deity, or Divinity.
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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,
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 Actium,
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or Circumstance, but with many, and conueying the attribute of Beaci viri, or Blessednesse, to them that haue it.
or Circumstance, but with many, and conveying the attribute of Beaci viri, or Blessedness, to them that have it.
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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:
There we many things concurring in David Meekness, to make it a Beatitude, or Blessedness. The Person of the King, was sacred, not to he violated, by any lewd Reviler:
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The Rayler was his Subiect, and had his life in the Kings hand: His passage at that time warlike, not to be braued, by any bold affront:
The Railer was his Subject, and had his life in the Kings hand: His passage At that time warlike, not to be braved, by any bold affront:
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But the chiefe thing was, his humble Confession of his sins, Let him curse, for the Lord hath bidden him:
But the chief thing was, his humble Confessi of his Sins, Let him curse, for the Lord hath bidden him:
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And his patient expecting a Recompence at Gods hands, It may be that the Lord will looke on mine afflictions,
And his patient expecting a Recompense At God's hands, It may be that the Lord will look on mine afflictions,
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and will requite good for his cursing this day. And surely, the Meekenesse of Saint Steuen, was no lesse then a Beatitude;and will requite good for his cursing this day. And surely, the Meekness of Saint Stephen, was no less then a Beatitude;
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imitating the Meekenesse of Christ, both in suffering Death patiently, and in offring vp his last Praiers, for his Persecutors.
imitating the Meekness of christ, both in suffering Death patiently, and in offering up his last Prayers, for his Persecutors.
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And the Effect of his Praiers was such, that hee obtained a great Enemy to the Church,
And the Effect of his Prayers was such, that he obtained a great Enemy to the Church,
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and one of the hottest in his persecution, to be afterwards a Valiant Champion for Christ.
and one of the hottest in his persecution, to be afterwards a Valiant Champion for christ.
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This Meekenesse must proceed from a double Root; Humility, which is the Exaltation of all Vertues;
This Meekness must proceed from a double Root; Humility, which is the Exaltation of all Virtues;
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and Charity, Charity beareth all things, 1 Cor. 13. The second Property, required to a Beatitude, is that it must bee accepted of God.
and Charity, Charity bears all things, 1 Cor. 13. The second Property, required to a Beatitude, is that it must be accepted of God.
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The Heathen, though they were famous in this, and other Vertues, yet their Meekenesse was not accepted of God.
The Heathen, though they were famous in this, and other Virtues, yet their Meekness was not accepted of God.
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And as the reason is knowne, out of Saint Paul, H•b. 11. Without faith it is impossible to please God:
And as the reason is known, out of Saint Paul, H•b. 11. Without faith it is impossible to please God:
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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.
So to show, when it comes in a Form, pleasing unto him, Ecclesiastes hath joined them both toge•her, He hath pleasure in faith and Meekness.
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The singular Meekenesse of Moses, was of this Kinde; of whom we shall read from Gods owne testimony;
The singular Meekness of Moses, was of this Kind; of whom we shall read from God's own testimony;
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that if a Prophet, had any ordinary Reuelation •rom the Lord, the Lord did appeare vnto him, in a Vision, or a Dreame;
that if a Prophet, had any ordinary Revelation •rom the Lord, the Lord did appear unto him, in a Vision, or a Dream;
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But my seruant Moses is not so, for he was admitted, vnto the familiar Conference and Bosome Counsells of the Lord:But my servant Moses is not so, for he was admitted, unto the familiar Conference and Bosom Counsels of the Lord:
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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.
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.
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Dauid was declared to be A man after Gods owne heart, and it seemes, that he was accepted for his Meekenesse,David was declared to be A man After God's own heart, and it seems, that he was accepted for his Meekness,
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when in making Intercession to God, he men•ions this Vertue onely, Memento Domine Dauid, & omnis mansuetudinis eius:
when in making Intercession to God, he men•ions this Virtue only, Memento Domine David, & omnis mansuetudinis eius:
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Lord remember Dauid, and all his Meekenesse. Lord Remember David, and all his Meekness.
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So I finde it, in the Latine 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,
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,
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an Inchoation, or Beginning of future Blessednesse.
an Inchoation, or Beginning of future Blessedness.
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Beatitude is properly, the last End of the life of man, vnto which all our Actions are directed, that wee may obtaine it:
Beatitude is properly, the last End of the life of man, unto which all our Actions Are directed, that we may obtain it:
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If it be an apparant Beatitude onely, it is that of the Philosophers; but the true Beatitude, is onely of Christians.
If it be an apparent Beatitude only, it is that of the Philosophers; but the true Beatitude, is only of Christians.
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These Vertues are called Beatitudes, not because they are the eternall Rewards, which wee shall enioy after this life,
These Virtues Are called Beatitudes, not Because they Are the Eternal Rewards, which we shall enjoy After this life,
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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.
but Because they Are Estates of life, walking in the Laws, and favour of God, and so Far assured of future Happiness, as Hope can possess us of it.
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And hope is so firme, that by it wee partake of things future, as if they were now reall and present.
And hope is so firm, that by it we partake of things future, as if they were now real and present.
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By hope we are saued, saith the Apostle, Rom. 8 speaking in a stile, as if we did at the present enioy it.By hope we Are saved, Says the Apostle, Rom. 8 speaking in a style, as if we did At the present enjoy it.
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Now for Meeknesse, it is an Estate, as firmely possessing Heauenly Happinesse, as any of the rest;
Now for Meekness, it is an Estate, as firmly possessing Heavenly Happiness, as any of the rest;
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The meeke mans prayers are pleasing vnto God; Those that bee meeke will hee teach his wayes; The meek men Prayers Are pleasing unto God; Those that be meek will he teach his ways;
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The Meeke Man is apt, and vacant for Heauenly Contemplation; and lastly, He will beautifie the Meeke with Saluation.
The Meek Man is apt, and vacant for Heavenly Contemplation; and lastly, He will beautify the Meek with Salvation.
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These three things are required, to a Beatitude. First, that it be a Vertue eminent in his kinde.
These three things Are required, to a Beatitude. First, that it be a Virtue eminent in his kind.
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Secondly, that it be accepted of God. Thirdly, that it bee a beginning of future Happinesse.
Secondly, that it be accepted of God. Thirdly, that it be a beginning of future Happiness.
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The last generall part of my Text, is the Reward, For they shall inherit the earth.
The last general part of my Text, is the Reward, For they shall inherit the earth.
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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:
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:
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on which the Meeke, and the Mighty are mixed both together, and possesse it without distinction.
on which the Meek, and the Mighty Are mixed both together, and possess it without distinction.
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Secondly, that immutable, and eternall Inheritance, of which it is said ▪ There shall be a new Heauen, and a new Earth;
Secondly, that immutable, and Eternal Inheritance, of which it is said ▪ There shall be a new Heaven, and a new Earth;
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in which the Meeke shall haue the sole possession of the Earth, without disturbance.
in which the Meek shall have the sole possession of the Earth, without disturbance.
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Neither doe I see, but that the promise, made by our Sauiour Christ, vnto the Meeke, may haue this double respect.
Neither do I see, but that the promise, made by our Saviour christ, unto the Meek, may have this double respect.
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For it is a certaine Rule, that is obserued by Saint Chrysostome; The promises of God, doe not so assure vs, of our future Happinesse, that they exclude vs from a temporall Blessing:
For it is a certain Rule, that is observed by Saint Chrysostom; The promises of God, do not so assure us, of our future Happiness, that they exclude us from a temporal Blessing:
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But seeke yee first the kingdome of God, and his righteousnesse, and all these things shall be added vnto you:
But seek ye First the Kingdom of God, and his righteousness, and all these things shall be added unto you:
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neither doe they so reach vnto vs, a temporall Blessing, but that the Latitude of his promise, doth extend to a future.
neither do they so reach unto us, a temporal Blessing, but that the Latitude of his promise, does extend to a future.
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In which sense, Saint Paul writes to Timothy; But Godlinesse is profitable vnto all things, hauing the promise of the life that now is,
In which sense, Saint Paul writes to Timothy; But Godliness is profitable unto all things, having the promise of the life that now is,
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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.and of that which is to come. To say a little of each. First then it is without Question, that it may be meant, of this present Earth.
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The Apostles, though they had profited in Christ, aboue the common Multitude, notwithstanding they were at this time, and continued yet Carnall.
The Apostles, though they had profited in christ, above the Common Multitude, notwithstanding they were At this time, and continued yet Carnal.
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Diuerse Instances conuince them thereof afterward, in which they vnderstood many things, that were spoken of Christ, carnally:
Diverse Instances convince them thereof afterwards, in which they understood many things, that were spoken of christ, carnally:
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And our Sauiour Christ, was well acquainted, how to draw, and allure Carnall Mindes, partly and at the first, by temporall Promises.
And our Saviour christ, was well acquainted, how to draw, and allure Carnal Minds, partly and At the First, by temporal Promises.
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As for that Psalme, from whence this text is transferred, it is certaine, by the whole phrase thereof, that it strikes vpon a temporall inheritance.
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.
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Neither is this without Parallel, in most of the Texts, of the old Testament, whenas in the Decalogue,
Neither is this without Parallel, in most of the Texts, of the old Testament, whenas in the Decalogue,
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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.
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.
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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,
Nor yet without Exampl, seeing that of the great Multitude, which Come forth out of Egypt, the Murmurers were all Cut off in the passage,
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and the Meeke onely suffered to enter, into the Land of Canaan.
and the Meek only suffered to enter, into the Land of Canaan.
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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,
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,
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and Passions are subiect vnto Reason, it is no idle conceit, and it agreeth also with a Temporall Reward. For the second;
and Passion Are Subject unto Reason, it is no idle conceit, and it agreeth also with a Temporal Reward. For the second;
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It is also certaine, that the Reward, which is here promised by our Sauiour, doth reach to a better Earth;
It is also certain, that the Reward, which is Here promised by our Saviour, does reach to a better Earth;
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of which Dauid speaketh in the 27. Psalme, Vnlesse I had beleeued to see the goodnesse of the Lord, in the land of the liuing.
of which David speaks in the 27. Psalm, Unless I had believed to see the Goodness of the Lord, in the land of the living.
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The Earth here is the Land of the Dying;
The Earth Here is the Land of the Dying;
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either of those, which are dead in their sinnes, or poasting hastily to the Coasts of Death:
either of those, which Are dead in their Sins, or posting hastily to the Coasts of Death:
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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.
but the other Earth, whereof David speaks, is the Land of the Living, and shall be the possession of those, who Are the Inheritors of Life, and Immortality.
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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;
Beside 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;
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But the meeke shall inherit the earth, and shall delight themselues, in the abundance of peace. But the meek shall inherit the earth, and shall delight themselves, in the abundance of peace.
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Abundance of peace, is not the Portion of this World; in which there is neither any solid Peace, nor any true measured Abundance;
Abundance of peace, is not the Portion of this World; in which there is neither any solid Peace, nor any true measured Abundance;
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but is reserued to be the Reward of that place; In which there is fulnesse of ioy, and pleasures for euermore.
but is reserved to be the Reward of that place; In which there is fullness of joy, and pleasures for evermore.
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Againe, Inheritance is not alone a Lawfull Right, but a Constant Possession, which is onely the Tenure of the World to come.
Again, Inheritance is not alone a Lawful Right, but a Constant Possession, which is only the Tenure of the World to come.
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And lastly, the Blessing of the Meeke, is of the same Latitude, with that of the Peace-makers;
And lastly, the Blessing of the Meek, is of the same Latitude, with that of the Peacemakers;
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who are called in the ninth verse, the children of God. And Saint Paul saith in the eight to the Romans, And if Children,
who Are called in the ninth verse, the children of God. And Saint Paul Says in the eight to the Roman, And if Children,
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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.then Heirs, Heirs of God, and joint Heirs with Christ. And so much for the Reward, implying Blessings of two Kinds, which Are both temporal, and Eternal.
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Let vs now, as good Oratours were wont to doe, recollect the generall Heads, of that which hath beene spoken.
Let us now, as good Orators were wont to do, recollect the general Heads, of that which hath been spoken.
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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;
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;
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The Meeke. And in this part, I represented vnto you, a rude Modell of Meekenesse:The Meek. And in this part, I represented unto you, a rude Model of Meekness:
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wherein I described first the Nature of Meekenesse, that it is Moderatiua Irarum, A Moderation of Anger.
wherein I described First the Nature of Meekness, that it is Moderatiua Irarum, A Moderation of Anger.
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Next the two Kindes of Meekenesse, toward God, and toward Man; and withall the Opposite Vices in each kinde: In the first kind;
Next the two Kinds of Meekness, towards God, and towards Man; and withal the Opposite Vices in each kind: In the First kind;
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Murmuring against God, for two Causes;
Murmuring against God, for two Causes;
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for the prosperous Estate of the Vngodly, and for the supposed vnprosperous Estate of the Godly.
for the prosperous Estate of the Ungodly, and for the supposed unprosperous Estate of the Godly.
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In the other Kinde towards Man, three opposite Vices. 1. Readinesse, or Pronenesse to Anger. 2. Harmefulnesse,
In the other Kind towards Man, three opposite Vices. 1. Readiness, or Proneness to Anger. 2. Harmfulness,
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or an euill Desire of Doing wrong. 3. Thirst of Reuenge, after an Iniury receiued. Of this Meekenesse toward Man, I obserued three Preseruatiues:
or an evil Desire of Doing wrong. 3. Thirst of Revenge, After an Injury received. Of this Meekness towards Man, I observed three Preservatives:
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Gouerning, or Brideling of the Tongue; Cession, or Giuing place vnto Wrath; and a Motion, or Endeuour of Reconciliation.
Governing, or Bridling of the Tongue; Session, or Giving place unto Wrath; and a Motion, or Endeavour of Reconciliation.
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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.
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.
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And lastly, lest it should bee obtruded vnder a false Vizour, I haue separated two Vices, or Extremes, from it;
And lastly, lest it should be obtruded under a false Vizor, I have separated two Vices, or Extremes, from it;
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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:
the one an Error in our Nature, (Softness, or Dulness 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:
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Blessed. In which part, I recited foure Kindes: Gifts, Vertues, Fruits, Beatitudes, with their differences: Beside, three Properties required to the Constitution of a Beatitude.Blessed. In which part, I recited foure Kinds: Gifts, Virtues, Fruits, Beatitudes, with their differences: Beside, three Properties required to the Constitution of a Beatitude.
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First, that it bee an eminent Vertue, in his owne Kinde. Secondly, that it be accepted of God:
First, that it be an eminent Virtue, in his own Kind. Secondly, that it be accepted of God:
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Thirdly, that it be an Inchoation of future Blessednesse.
Thirdly, that it be an Inchoation of future Blessedness.
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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.
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.
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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,
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 Disciples of Meekness, we shall be sure, to have our share, of as much Discontent,
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and Vnhappinesse, as this world can inflict vpon vs. And who are proper, to be the Footstoole, of euery arrogant,
and Unhappiness, as this world can inflict upon us And who Are proper, to be the Footstool, of every arrogant,
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and ignoble Spirit, but the Meeke? Which portion was long since allotted them, by one that had feelingly contemplated of that Argument;
and ignoble Spirit, but the Meek? Which portion was long since allotted them, by one that had feelingly contemplated of that Argument;
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They turne the needy, out of the way, the meeke of the earth, hide themselues together, Iob 14. But the matter is not thus.They turn the needy, out of the Way, the meek of the earth, hide themselves together, Job 14. But the matter is not thus.
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For first, the Encouragement is not small, which our Sauiour Christ annexeth to the end of his Inuitation to Meekenesse;
For First, the Encouragement is not small, which our Saviour christ annexeth to the end of his Invitation to Meekness;
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Learne of me, for I am meeke, and lowly of heart, and you shall finde rest to your soules. Learn of me, for I am meek, and lowly of heart, and you shall find rest to your Souls.
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That which all the world cannot giue, will Meekenesse assure vs. And what is it, to be tossed,
That which all the world cannot give, will Meekness assure us And what is it, to be tossed,
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and bruised in our Bodies, so we enioy that Tranquillity of Minde, and Soule, aboue all the Happinesse of the world? And next,
and Bruised in our Bodies, so we enjoy that Tranquillity of Mind, and Soul, above all the Happiness of the world? And next,
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if we consider the Persons, that will trample vpon Meekenesse, they are none but those harsh,
if we Consider the Persons, that will trample upon Meekness, they Are none but those harsh,
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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 ungodly Spirits, who, if he were upon Earth again, would not spare to afflict, even the Lord of Meekness himself, and to crucify him anew.
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And for those that are not extremely ill, though Meekenesse hath not a Weapon to resist,
And for those that Are not extremely ill, though Meekness hath not a Weapon to resist,
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yet it hath Innocency, to protect it selfe against wrong;
yet it hath Innocency, to Pact it self against wrong;
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and as Seneca said of Cato, Quis enim sciens Catoni iniuriam faceret? For who would willingly haue offered any Iniury to Cato? But for the Gentle,
and as Senecca said of Cato, Quis enim sciens Catoni iniuriam faceret? For who would willingly have offered any Injury to Cato? But for the Gentle,
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and Pious Natures, there is nothing that winneth so much fauour, and loue from them, as Meekenesse doth:
and Pious Nature's, there is nothing that wins so much favour, and love from them, as Meekness does:
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And the Counsell of Ecclesiasticus is alwaies true; who was expert as well in Morall, as in Diuine Wisdome:
And the Counsel of Ecclesiasticus is always true; who was expert as well in Moral, as in Divine Wisdom:
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My sonne performe thy doings with Meekenesse, so shalt thou be beloued of them that are approued. My son perform thy doings with Meekness, so shalt thou be Beloved of them that Are approved.
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But if the case of the Meeke man, bee so low, as to bee forsaken on Earth,
But if the case of the Meek man, be so low, as to be forsaken on Earth,
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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,
yet he hath an Advocate, and a Judge in Heaven, by whom among many other disconsolate Estates, the Afflictions of these Persons Are not least regarded,
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For He will argue with Equity for the Meeke of the Earth;
For He will argue with Equity for the Meek of the Earth;
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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,
as the Prophet Isaiah speaks 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,
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and perswasion, Ye haue heard of the Patience of Iob, and haue seene the end of the Lord.
and persuasion, You have herd of the Patience of Job, and have seen the end of the Lord.
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The Text, of which I haue spoken, is placed in an euen distance, betwixt the Poore and the Mercifull. The obseruation is not impertinent,
The Text, of which I have spoken, is placed in an even distance, betwixt the Poor and the Merciful. The observation is not impertinent,
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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,
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,
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and other needy Persons, for your mercifull Affection toward them.
and other needy Persons, for your merciful Affection towards them.
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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.
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.
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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.
There was Another thing intermixed with this men Virtues, mentioned by himself, in his 29. chapter, Benediction perituri; The blessing of him that was ready to perish Come upon me.
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And no doubt but it was a Motiue, vnto which God had respect, in the Instauration of his Happinesse.
And no doubt but it was a Motive, unto which God had respect, in the Instauration of his Happiness.
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This Blessing, I reioyce, that I haue so good cause, to account it your Portion;
This Blessing, I rejoice, that I have so good cause, to account it your Portion;
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for whom the Prayers of so many Orphans, and Widowes, and disconsolate creatures, are daily sacrificed:
for whom the Prayers of so many Orphans, and Widows, and disconsolate creatures, Are daily sacrificed:
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and I desire of God, that it may not onely be cast into the Stocke of this City,
and I desire of God, that it may not only be cast into the Stock of this city,
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for your temporall encrease, but that it might bee laid vp for you, against that day,
for your temporal increase, but that it might be laid up for you, against that day,
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when God shall diuide his Rewards, for such holy works;
when God shall divide his Rewards, for such holy works;
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In as much as ye haue done it, to one of the least of these, ye haue done it vnto me. In as much as you have done it, to one of the least of these, you have done it unto me.
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It were a shame, if I should not confesse, that this Mother City, like another Dorcas, hath beene full of good workes:
It were a shame, if I should not confess, that this Mother city, like Another Dorcas, hath been full of good works:
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and it is obserued, that there are erected, in some place or other about it, almost yearely Monuments of your Bounty.
and it is observed, that there Are erected, in Some place or other about it, almost yearly Monuments of your Bounty.
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These are laudable works, for the Beauty, and Honour of the place:
These Are laudable works, for the Beauty, and Honour of the place:
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But yet in a true estimation, they can bee held for no better, then the Piles of Magnificence:
But yet in a true estimation, they can be held for no better, then the Piles of Magnificence:
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It is that worke only towards the Poore, by which you shall build you Houses, vpon a sure foundation;
It is that work only towards the Poor, by which you shall built you Houses, upon a sure Foundation;
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For the poore shall receiue you into euerlasting habitations.
For the poor shall receive you into everlasting habitations.
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Againe, there is no man can deny, but that the Gouernment, and Iustice of this City, are indeed famous, and exemplary:
Again, there is no man can deny, but that the Government, and justice of this city, Are indeed famous, and exemplary:
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This worke of Iustice alone, is like vnto those Sublimed Gifts, whereof Saint Paul speakes; Releefe of the poore comes nearest to Charity;
This work of justice alone, is like unto those Sublimed Gifts, whereof Saint Paul speaks; Relief of the poor comes nearest to Charity;
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neither would this prudent Exercise of your Iustice, giue any better, then a tinckling sound, without your mixture of Charity.
neither would this prudent Exercise of your justice, give any better, then a tinkling found, without your mixture of Charity.
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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;
I speak not this to flatter you with praises, for that would be like an unkind Breath of Wind, to blast your towards fruits of Devotion;
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but with another intention, that, as the Oratour saith, NONLATINALPHABET might bee NONLATINALPHABET, which is, that the Praises of what you haue done, might be Prouocations and Perswasions, vnto fresh Examples of Piety.
but with Another intention, that, as the Orator Says, might be, which is, that the Praises of what you have done, might be Provocations and Persuasions, unto fresh Examples of Piety.
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Lastly, though I know the temper of Mercy to bee such, that it loues nothing lesse then a Trumpet;
Lastly, though I know the temper of Mercy to be such, that it loves nothing less then a Trumpet;
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yet lest good works should be buried;
yet lest good works should be buried;
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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,
or lose this spring time of a new Emulation, both in your selves, and Others, give me leave to recite the number of distressed Souls, which have been relieved by your Bounty,
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since your last solemne Assembly vpon this day. &c. FJNJS.
since your last solemn Assembly upon this day. etc. FINES.
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