was sacred not to he violated by any lewd Reuiler The Rayler was his Subiect and had his life in the Kings hand His passage at that time warlike not to be braued by any bold affront But the chiefe thing was his humble Confession of his sins Let him curse for the Lord hath bidden him And his patient expecting a Recompence at Gods hands It may be that the Lord will looke on mine afflictions and will requite good for his cursing this day And surely the Meekenesse of Saint Steuen was no lesse then a Beatitude imitating the Meekenesse of Christ both in suffering Death patiently and in offring vp his last Praiers for his Persecutors And the Effect of his Praiers was such that hee obtained a great Enemy to the Church and one of the hottest in his persecution to be afterwards a Valiant Champion for Christ This Meekenesse must proceed from a double Root Humility which is the Exaltation of all Vertues and Charity Charity beareth all things 1 Cor. 13. The second Property required to a Beatitude is that it must bee accepted of God The Heathen though they were famous in this and other Vertues yet their Meekenesse was not accepted of God And as the reason is knowne out of Saint Paul Hâ—b 11. Without faith it is impossible to please God So to shew when it comes in a forme pleasing vnto him Ecclesiastes hath ioyned them both togeâ—her He hath pleasure in faith and Meekenesse The singular Meekenesse of Moses was of this Kinde of whom we shall read from Gods owne testimony that if a Prophet had any ordinary Reuelation â—rom the Lord the Lord did appeare vnto him in a Vision or a Dreame But my seruant Moses is not so for he was admitted vnto the familiar Conference and Bosome Counsells of the Lord And the cause of this high fauour and grace which hee had with God as Dionysius obserueth it was the exceeding measure of his Meekenesse Dauid was declared to be A man after Gods owne heart and it seemes that he was accepted for his Meekenesse when in making Intercession to God he menâ—ions this Vertue onely Memento Domine Dauid omnis mansuetudinis eius Lord remember Dauid and all his Meekenesse So I finde it in the Latine translation though the English reads it And all his Afflictions The third Property required to a Beatitude is that it must be in the present an Inchoation or Beginning of future Blessednesse Beatitude is properly the last End of the life of man vnto which all our Actions are directed that wee may obtaine it If it be an apparant Beatitude onely it is that of the Philosophers but the true Beatitude is onely of Christians These Vertues are called Beatitudes not because they are the eternall Rewards which wee shall enioy after this life but because they are Estates of life walking in the Lawes and fauour of God and so farre assured of future Happinesse as Hope can possesse vs of it And hope is so firme that by it wee partake of things future as if they were now reall and present By hope we are saued saith the Apostle Rom. 8 speaking in a stile as if we did at the present enioy it Now for Meeknesse it is an Estate as firmely possessing Heauenly Happinesse as any of the rest The meeke mans prayers are pleasing vnto God Those that bee meeke will hee teach his wayes The Meeke Man is apt and vacant for Heauenly Contemplation and lastly He will beautifie the Meeke with Saluation These three things are required to a Beatitude First that it be a Vertue eminent in his kinde Secondly that it be accepted of God Thirdly that it bee a beginning of future Happinesse The last generall part of my Text is the Reward For they shall inherit the earth The Earth which is implyed in this Reward may be double First this transitory Earth of which it is said Heauen and Earth shall passe away on which the Meeke and the Mighty are mixed both together and possesse it without distinction Secondly that immutable and eternall Inheritance of which it is said There shall be a new Heauen and a new Earth in which the Meeke shall haue the sole possession of the Earth without disturbance Neither doe I see but that the promise made by our Sauiour Christ vnto the Meeke may haue this double respect For it is a certaine Rule that is obserued by Saint Chrysostome The promises of God doe not so assure vs of our future Happinesse that they exclude vs from a temporall Blessing But seeke yee first the kingdome of God and his righteousnesse and all these things shall be added vnto you neither doe they so reach vnto vs a temporall Blessing but that the Latitude of his promise doth extend to a future In which sense Saint Paul writes to Timothy But Godlinesse is profitable vnto all things hauing the promise of the life that now is and of that which is to come To say a little of each First then it is without Question that it may bee meant of this present Earth The Apostles though they had profited in Christ aboue the common Multitude notwithstanding they were at this time and continued yet Carnall Diuerse Instances conuince them thereof afterward in which they vnderstood many things that were spoken of Christ carnally And our Sauiour Christ was well acquainted how to draw and allure Carnall Mindes partly and at the first by temporall Promises As for that Psalme from whence this text is transferred it is certaine by the whole phrase thereof that it strikes vpon a temporall inheritance Neither is this without Parallel in most of the Texts of the old Testament whenas in the Decalogue or summe of the Morall Law there is but one promise and that of a temporall Blessing granted vnto those that doe beare due Honour to their Parents Nor yet without Example seeing that of the great Multitude which came forth out of Egypt the Murmurers were all cut off in the passage and the Meeke onely suffered to enter into the Land of Canaan As for that Interpretation of Saint Bernard that by the earth are implyed our Earthly Bodies whereof the Meeke only haue quiet possession in as much as in them their Affections and Passions are subiect vnto Reason it is no idle conceit and it agreeth also with a Temporall Reward For the second It is also certaine that the Reward which is here promised by our Sauiour doth reach to a better Earth of which Dauid speaketh in the 27. Psalme Vnlesse I had beleeued to see the goodnesse of the Lord in the land of the liuing The Earth here is the Land of the Dying either of those which are dead in their sinnes or poasting hastily to the Coasts of Death but the other Earth whereof Dauid speaketh is the Land of the Liuing and shall be the possession of those who are the Inheriters of Life and Immortality Besides this Text is originally a Verse of the 37. Psalme and in that place
Extreme on the one side that is in the Excesse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indignation or Wrath and the other Extreme in the Defect vnto which Meekenesse most approacheth though that also must be eschewed as a Vice is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lenitude or an Incapabilitie of Anger The words which doe signifie a Meeke person both in the Latine and Greeke doe set forth two Properties which are found in him First because Anger is a Commotion and Vnquietnesse in our owne Breasts such a moderate person is in Latine called Mitis and that word is well expressed by Virgil Mitis vt in morem stagni placidaque paludis Resembling the Meeke man to a standing water where neither the Streame nor the Tide doe transport it nor the Winde much wrinckle the face of it Againe because Anger is an outward Harshnesse or Way wardnesse towards others the Greeke name frees him from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriued as it may seeme from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is easie declaring a Facility and Gentlenesse in the outward Comportment and Behauiour Next heereunto are the kindes of Meekenesse which we shall finde to be double Toward God and toward Man Answerable to the two sorts of Anger For there is One that casteth a Stone vpward which is censured by Ecclesiasticus and there is Another that shooteth his Arrowes forward as Ioash did though he were warranted by Elisha And Hee that casteth a stone on high aimeth it against God and it shall fall vpon his owne head Eccles 27. and He that shooteth his Arrowes forward leuelleth them against Man intending the Destruction of his Enemies Now though the two kindes of Meekenesse aboue named may bee both one Action and he that is Meeke towards God will be Meeke also towards Man and so on the contrary from Man to God yet because the Obiect is so diuers and requires a double Qualification in our Mindes I may be licensed to diuide it into these two streames and to handle them seuerally in my Discourse following The former is a franke and constant submission of our desires in all things vnto the mighty pleasure of God And the other an amiable and vsefull Conuersation towards all Men. The Opposite vnto the former is a Repining and Murmuring against God and vnto the second either a Prouocation of our Brother by Wrong or a Thirst of Reuenge whether the Iniury be true or pretended We will begin with the former A Submission vnder the mighty Hand of God This Vertue is recorded in the 37. Psalme But those that wait vpon the Lord they shall inherit the earth From this Psalme is the Beatitude transferred into Saint Matthew in expresse words The Argument of the Psalme is wholly vpon that string Patient waiting vpon the Lord The Reward is the same They shall inherit the Earth All these shew it to be a speciall branch of this Vertue of Meekenesse There are two ordinary Motiues of our Indignation and Murmuring against God The one is the prosperous Estate of the vngodly the other the vnprosperous Estate as we deeme it of the Godly Concerning the former Wee shall finde nothing that did so much fill with wonder euen the best sort of Men as these waies of God in prospering of the wicked Asaph was a Prophet and one of the sweet Singers and yet entring into this Contemplation he confessed that his feet were almost gone and his steps had well nigh slipt Psal 73. Iob was a Patterne of Patience and yet he thought he did wisely in recounting the felicities of the Wicked to the silencing of his Friends Iob 21. Ieremy the Prophet reasoned with God vpon the same Argument Wherefore doth the way of the wicked prosper Ier. 12 But these Men though they were at the first stumbled went forward into the Sanctuary of God and with Meekenesse rested vpon his righteous Iudgements towards the vngodly The Vice therefore which doth most oppose Meekenesse is Aemulatio propter impios which is the Stile of the 37. Psalme Fret not thy selfe because of the vngodly The Sentence denounced against the vngodly in that Psalme is alwaies iust and certaine For they shall soone be cut downe as the grasse and wither as the greene herb The Flower of the Vngodly heere in this World howsoeuer it may seeme to grow vp specious and goodly yet is it alwaies short and momentany the Righteousnesse of God and the Fulnesse of their Iniquity pulling downe in the end due Vengeance and Wrath vpon them At vsque quo Domine is our complaint Psal 94. Lord how long shall the wicked how long shall the wicked Triumph The time is not long Quonià m adhùc modicùm as in the first of Hosea Yet a little while and I will auenge the bloud of Iezreel Nay the finall Condemnation of them is at hand For Behold I come quickly and my reward is with me Apoc. 22. It is the Saying of S. August Infirmitas facit diù videre quòd citò est Our Desires are like the Desires of sicke Persons vnto whom that seemes long which is not so indeed but because we measure the time by our distempered Appetites and Infirmity If we should measure our Desires by a temporall rule only it is not manners for vs to presse for Reuenge whilest our Betters are vnreuenged The soules from vnder the altar namely those of the deare Martyrs of God are not yet auenged Apoc. 6. It is the case of God himselfe who if he were so iealous and angry a God he would not suffer an Altar to smoake nor an Idoll to be adored nor an hypocriticall Prayer to be offered nor a blasphemous Oath to be vttered without instantly consuming the Offendors At least he would not diuide so patiently his temporall fauours of the Sunne and Raine amongst the Iust and Vniust without distinction To proceed further Nec dum vindicatus est ipse qui vindicat as S. Coprian saith The Sonne of God himselfe is not yet auenged for all those foule Reproaches and Indignities done vnto him And though the Father hath committed all iudgement to the sonne Iohn 5. and so he hath the power in his owne hands nay and which is more he hath inuested himselfe into this Iudicature Vengeance belongeth vnto me I will recompence saith the Lord Heb. 10. notwithstanding he delayeth to execute deserued wrath vpon his Enemies And heerein appeareth the wonderfull Sufferance and Meekenesse of our Sauiour Christ Vt qui in coelis adoretur nec dum vindicetur in terris as the same Saint Cyprian speaketh That hee whom the whole Hoast of Heauen adoreth should suffer an Hoast of Wormes and Miscreants to blaspheme him vpon the earth Lastly it is no lesse Curiosity to search into the Counsell of God concerning the estate of the wicked then Presumption to sollicite their subuersion before the appointed day What and if it bee the will of God that both should grow vp together the Wicked and the Iust vntill the haruest
though the greatest part of the Psalme bendeth another way it is not altogether disioyned from an eternall Inheritance But the meeke shall inherit the earth and shall delight themselues in the abundance of peace Abundance of peace is not the Portion of this World in which there is neither any solid Peace nor any true measured Abundance but is reserued to be the Reward of that place In which there is fulnesse of ioy and pleasures for euermore Againe Inheritance is not alone a Lawfull Right but a Constant Possession which is onely the Tenure of the World to come And lastly the Blessing of the Meeke is of the same Latitude with that of the Peace-makers who are called in the ninth verse the children of God And Saint Paul saith in the eight to the Romans And if Children then heires heires of God and ioynt heires with Chist And so much for the Reward implying Blessings of two kindes which are both temporall and eternall Let vs now as good Oratours were wont to doe recollect the generall Heads of that which hath beene spoken I haue gone through the three parts of my Text. The first was the Condition and Estate of Men whom our Sauiour in this Sentence pronounceth Blessed The Meeke And in this part I represented vnto you a rude Modell of Meekenesse wherein I described first the Nature of Meekenesse that it is Moderatiua Irarum A Moderation of Anger Next the two Kindes of Meekenesse toward God and toward Man and withall the Opposite Vices in each kinde In the first kind Murmuring against God for two Causes for the prosperous Estate of the Vngodly and for the supposed vnprosperous Estate of the Godly In the other Kinde towards Man three opposite Vices 1. Readinesse or Pronenesse to Anger 2. Harmefulnesse or an euill Desire of Doing wrong 3. Thirst of Reuenge after an Iniury receiued Of this Meekenesse toward Man I obserued three Preseruatiues Gouerning or Brideling of the Tongue Cession or Giuing place vnto Wrath and a Motion or Endeuour of Reconciliation Further lest this Vertue should haue an euill Report as the Descendant of Basenesse or Pusillanimity I haue freed it from that Ignominy and Scandall And lastly lest it should bee obtruded vnder a false Vizour I haue separated two Vices or Extremes from it the one an Errour in our Nature Softnesse or Dulnesse of Spirit the other in our Manners Remissenesse or Loosenesse in our Functions The second generall Part was the Dignity or Sublimity of the Meeke Blessed In which part I recited foure Kindes Gifts Vertues Fruits Beatitudes with their differences Beside three Properties required to the Constitution of a Beatitude First that it bee an eminent Vertue in his owne Kinde Secondly that it be accepted of God Thirdly that it be an Inchoation of future Blessednesse The last generall Part was the Reward promised vnto the Meeke which included Blessings of two Kindes that is both Temporall and Eternall For they shall inherit the Earth This Sermon of Meekenesse I conceiue now should affect most of vs with that Passion which ouertooke the young Man in the Gospell at our Sauiours Counsell of Perfection that He went away sorrowfull If wee be Christs Disciples of Meekenesse we shall be sure to haue our share of as much Discontent and Vnhappinesse as this world can inflict vpon vs. And who are proper to be the Footstoole of euery arrogant and ignoble Spirit but the Meeke Which portion was long since allotted them by one that had feelingly contemplated of that Argument They turne the needy out of the way the meeke of the earth hide themselues together Iob 14. But the matter is not thus For first the Encouragement is not small which our Sauiour Christ annexeth to the end of his Inuitation to Meekenesse Learne of me for I am meeke and lowly of heart and you shall finde rest to your soules That which all the world cannot giue will Meekenesse assure vs. And what is it to be tossed and bruised in our Bodies so we enioy that Tranquillity of Minde and Soule aboue all the Happinesse of the world And next if we consider the Persons that will trample vpon Meekenesse they are none but those harsh and vngodly Spirits who if hee were vpon Earth againe would not spare to afflict euen the Lord of Meekenesse himselfe and to crucifie him anew And for those that are not extremely ill though Meekenesse hath not a Weapon to resist yet it hath Innocency to protect it selfe against wrong and as Seneca said of Cato Quis enim sciens Catoni iniuriam faceret For who would willingly haue offered any Iniury to Cato But for the Gentle and Pious Natures there is nothing that winneth so much fauour and loue from them as Meekenesse doth And the Counsell of Ecclesiasticus is alwaies true who was expert as well in Morall as in Diuine Wisdome My sonne performe thy doings with Meekenesse so shalt thou be beloued of them that are approued But if the case of the Meeke man bee so low as to bee forsaken on Earth yet he hath an Aduocate and a Iudge in Heauen by whom amongst many other disconsolate Estates the Afflictions of these persons are not least regarded For He will argue with Equity for the Meeke of the Earth as the Prophet Isaiah speaketh Laslly because Examples are pregnant to moue vs especially when we haue seene the latter end of them I will close vp all in one Sentence of Saint Iames of extraordinary force and perswasion Ye haue heard of the Patience of Iob and haue seene the end of the Lord. The Text of which I haue spoken is placed in an euen distance betwixt the Poore and the Mercifull The obseruation is not impertinent for though it bee no member of my Text yet it is a part of my Errand to commemorate the thankfull praises of these poore Children and other needy Persons for your mercifull Affection toward them I remembred but euen now the Patience of Iob. The Aduancement which that Vertue brought him in the end is manifest out of the Scriptures There was another thing intermixed with this Mans Vertues mentioned by himselfe in his 29. chapter Benedictio perituri The blessing of him that was ready to perish came vpon me And no doubt but it was a Motiue vnto which God had respect in the Instauration of his Happinesse This Blessing I reioyce that I haue so good cause to account it your Portion for whom the Prayers of so many Orphans and Widowes and disconsolate creatures are daily sacrificed and I desire of God that it may not onely be cast into the Stocke of this City for your temporall encrease but that it might bee laid vp for you against that day when God shall diuide his Rewards for such holy works In as much as ye haue done it to one of the least of these ye haue done it vnto me It were a shame if I should not confesse that this Mother City like another Dorcas hath beene full of good workes and it is obserued that there are erected in some place or other about it almost yearely Monuments of your Bounty These are laudable works for the Beauty and Honour of the place But yet in a true estimation they can bee held for no better then the Piles of Magnificence It is that worke only towards the Poore by which you shall build you Houses vpon a sure foundation For the poore shall receiue you into euerlasting habitations Againe there is no man can deny but that the Gouernment and Iustice of this City are indeed famous and exemplary This worke of Iustice alone is like vnto those Sublimed Gifts whereof Saint Paul speakes Releefe of the poore comes nearest to Charity neither would this prudent Exercise of your Iustice giue any better then a tinckling sound without your mixture of Charity I speake not this to flatter you with praises for that would be like an vnkinde Breath of Wind to blast your toward fruits of Deuotion but with another intention that as the Oratour saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that the Praises of what you haue done might be Prouocations and Perswasions vnto fresh Examples of Piety Lastly though I know the temper of Mercy to bee such that it loues nothing lesse then a Trumpet yet lest good works should be buried or loose this spring time of a new Emulation both in your selues and others giue me leaue to recite the number of distressed soules which haue beene releeued by your Bounty since your last solemne Assembly vpon this day c. FJNJS