though by diuers waies Silence taketh away the Fuell that the Fire may not burne but a Soft Answer distilleth drops of Water to put it out Besides a Soft Answer pertaketh sometimes of Iacobs wrestling with the Angell that it obtaineth a Benediction in the end which was the Effect of Abigails Speech to Dauid that it wrought not a relenting alone in Dauids heart toward her Husband Nabal but found a more gracious acceptance at his hands Blessed be thy aduice and blessed be thou which hast kept me this day from shedding of bloud Another Lenitiue in the same ranke though it might seeme otherwise is a sharp speech in due season And therefore Saint Paul inserts this in his charge to Timothy Cum modestiâ corripientem In meekenesse reprehending those that oppose themselues So that there is Meekenesse in Bitternesse as well as in Sweetnesse Such was the Speech of Abigail to her Husband Nabal after she had saued him from the wrath of Dauid When Nabal was in his wine it had beene bootlesse to haue spoken and would haue prouoked him to more folly but after his wine was disgested she pierced his Soule that his Heart smote within him Such effect hath a sharpe reprehension tempered with Modesty and Discretion The second Preseruatiue of Meeknesse is Cession or giuing place vnto wrath So Saint Paul aduiseth Rom. 12. Auenge not your selues but rather giue place vnto wrath What 's that Giue place vnto Wrath that Wrath should ouerflow in your breasts not so but Depart from thine Enemie whilst he is in his Anger that so thy Absence and remouing the Occasion might bury those vnhappy flames which are kindled betwixt you This was Iacobs Pollicy to pacifie his Brother Esau who being directed by the Counsell of Rebecca and herein she was the Embleme of Patience departed from his Brother into a far Country and returned not againe till after many yeeres when his Brothers wrath was wholly appeased The third is A Motion to Reconciliation which is another Precept in the fore-recited Psalme Seeke peace and ensue it The Contention is not worthy who gaue the first cause of offence but it is a blessed thing to moue the first Stone to Reconciliation This also was after practised by the Patriarch Iacob who thought it not enough to giue place vnto wrath vnlesse he further endeuoured a Reconciliation and bought it too with faire language and large gifts whereby he so mollified his brother Esaus Heart that in the end Praereptae benedictionis non meminisset meminisset delatae satisfactionis as Saint Cyprian saith The Birthright and Blessing were quite forgotten but the Presents and Satisfaction were fresh and powerfull So now we haue in the generall three Preseruatiues of Meekenesse Gouernement or Brideling of the tongue Cession or Giuing place vnto wrath and A Motion or Endeuouring of Reconciliation There is now one Blot wherewith this Vertue of Meekenesse is subiect to be stained from which it will be pertinent to free and deliuer it And that is that howsoeuer it may lurke vnder the name of a Vertue notwithstanding it proceedeth from no other Originall but Defect of Courage and is in it selfe the Badge of Pusillanimity and an abiect minde And especially if it bee so as Aristotle saith that Ira is Calcar Virtutis Anger is the Spurre of Vertue what then must that needs bee which both dulleth the edge of Vertue and brings in it selfe no warmth to prouoke forward vnto any vertuous or magnanimous Action But this is not so The Effect of Meekenesse is to bee Vanquisher ouer our owne Passions And the Wise man hath said Prou. 16. He that is slow to Anger is better then the mighty and he that ruleth his Spirit then he that taketh a citty And the rather because the Domesticke Enemy is more dangerous then the Forraine and commonly those which haue made other Men their thralls are the greatest slaues to their owne Passions Besides the Spurre which pricked forward those Heathen Worthies vnto such renowned Patience was not any base thought or Abiectnesse but Magnanimity and Height of Minde as hath beene already shewed And who would impute the Meekenesse of Dauid vnto any Basenesse and not rather vnto Height of minde in suffering the foule Reuiler Shimei at such a time when as Dauid was guarded with a Band of Men all well appointed and ready at his command to execute Vengeance vpon a silly vnarmed caitife Lastly the Schoole Diuines who refer euery one of these Beatitudes to some of the seuen Gifts of the Holy Ghost as Hunger and Thirst after Righteousnesse together with Mercy to the Gift of Piety Pouerty in Spirit and Mourning to the Gift of the Feare of the Lord doe refer this Vertue of Meekenesse vnto the Gift of Might or Fortitude There are two Vices which are shrouded vnder the name of Meekenesse that ought to be carefully auoided The one is Senslesnesse or a whole Auersion from the Passion of Anger the other Remisnesse or Loosenesse in our Functions And these two ought to be thus diuided amongst themselues for the former is a Defect in our Nature the latter a Corruption in our Manners We will begin with the former This Vice is called where it hath a name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the other Extreme on the Defect of Anger Seneca who was the soarest Enemy to Anger would neuer endure that his Wise man should be thought deuoid of the sense of Iniury For that were to make him iust of the constitution of a Stocke or a Stone that nothing can penetrate or affect Besides this that it would rob him of the glory due vnto Patience Nulla virtus est quae non sentias perpeti It is no vertue to suffer those things patiently of which we are not sensible S. Ambrose accounts it a greater perfection to temper the vnrulinesse of Anger then to want the inward motions of it cùm plerunque hoc lentius illud fortius aestimetur seeing the one is an argument of Ability and power the other of Weakenesse Lastly the very Exercise of Meekenesse it selfe presupposeth Anger for it was described to be Moderatiua Irarum A Moderation about the Passion of Anger And therefore it is to be found and is most excellent in those mindes which are naturally subiect to Anger And sure the Affection of Anger is in some cases not onely tollerable but a Vertue And therefore it was truly called by the Academicks and other Philosophers Co◠Fortitudinis and Virtutis Socia The Whetstone of Courage and the Associate of Vertue then which two what more glorious Titles can be giuen by Heathen Contemplatours It was the Saying of Valens the Emperor Alienus ab irâ alienus à iusticiâ Hee that is free from Anger will bee free from Doing Iustice He spoke it as an Emperour vnto whom was required a Mixture of Anger for the due Execution of his Imperiall Lawes and might haue spoken it if he had meant it of Vniuersall Iustice which is
the Root of all the Morall Vertues Hee that is free from Anger will be free from all manner of Vertue Aristotle makes it a laudable Quality if it haue due restraint and limitation of which sort are Quibus de rebus quibusque hominibus and Quemadmodùm and Quo tempore and Quamdiù For there must bee respect had to the Causes for which and to the Persons towards whom and to the Manner how and to the Season at what time and to the Continuance or lasting of it Dauid in the fourth Psalme hath set downe an inuiolable Rule for it Wherein is to be noted in passage that he that could beare the reproaches of the Vilest Person could giue the excellentest Precept of Anger Be angry and sinne not There are two things required to make it a blamlesse Anger First that the cause bee warrantable least it haue the conception of a wicked Anger Secondly that it be bridled by Reason least it grow into Excesse and degenerate into the Nature of a sinne So then Moses departed not from his former Meekenesse when hee was so farre transported for Gods cause that he brake the two Tables of Stone newly written with the Finger of Gods Hand Phineas had a good Cause when he stood vp to execute iudgement by which he both turned away the Plague and receiued the Praise of Righteousnesse amongst all Generations Elias was a man subiect to like Passions as we are being once transported with an holy Anger that the Children of Israel were generally fallen to serue Baal and himselfe onely left to serue the Lord. Lastly the Zeale was holy which possessed our Sauiour when he scourged the Buyers and Sellers out of the Temple Nay whosoeuer is not Angry for God and a good Cause wanteth Phineas his Zeale and Dauids vnoffensiue Anger and Saint Pauls Rod and againe the Zeale of Christ The Zeale of thine house hath eaten me vp Iohn 2. The second is a Remisnesse and Loosenesse in our Functions This Vice doth often creepe into the Meeke mans Manners and yet it is a lesser Vice then extreme Rigour For the Meeke Man as S. Gregory saith doth onely suffer a Vice to steale vpon his good Nature and Vertue but the testy and angry Person doth hotly prosecute a Vice vnder the name and pretence of a Vertue S. Gregory doth grauely obserue the difference of the Apostles Admonitions vnto two Persons participating of one Affection of Charity and yet diuided in their temper and disposition For Timothy who was more violent and hot hee ment to take oft from his edge Reproue rebuke exhort with all long suffering and doctrine But vnto Titus who was of a colder temper he endeuoureth to adde more Spirit These things speake and exhort and rebuke with all Authority And in the Person of Titus is the same Admonition recommended vnto euery Meeke Man in his Function And this shall suffice for the two Vices shrouded vnder the name of Meekenesse the one an Errour in our Nature the other a Deprauation of our Manners The Second generall part was the Dignity or Sublimity of such Persons as are eminent in this Vertue of Meekenesse Blessed There are foure seuerall Kindes as the Schoole-men obserue Gifts Vertues Fruits Beatitudes Gifts are the seuen Gifts of the Holy Ghost and are almost all recited in the 11. of Isaiâ—h vnder the name of Spirits The Spirit of wisedome and vnderstanding The Spirit of counsell and might the Spirit of knowledge and of the feare of the Lord. The Vertues are some Morall and some Theologicall The Morall are Prudence Temperance Iustice Fortitude with other lesser Vertues and the Theologicall are Faith Hâ—pe and Charity The Fruits are in part numbred vnto vs by Saint Paul in the fifth to the Galatians But the fruit of the Spirit is loue ioy peace long suffering gentlenesse goodnesse faith Meekenesse temperance Lastly the Beatitudes are these eight heere in the fifth Chapter of S Matthew Pouerty in Spirit Mourning Meekenesse Hunger and Thirst after righteousnesse Mercy and so forward First for Gifts they are Habits in the Soule which descend with the Holy Ghost the God of Loue and because they can neuer bee disioyned from Loue therefore they are peculiarly called by that name The Gifts of the Holy Ghost The Vertues are likewise Habits whereof some are conceiued within the Minde of Man through the Light of Reason as the Morall Vertues and some are infused into the Minde as the free Gifts of God namely the Theologicall The Fruits are like their name the Issues and Fruits of the Spirit within vs and haue a double resemblance vnto corporall Fruits first that they bee the last Productions of the strength and vigour of the Spirit Secondly that they be delectable and pleasant to the Soule as fruits are to the taste Lastly the Beatitudes are outward Actions and Practises differing from Vertues as in some other respects so also in this that Vertues are Habits and Powers of the Minde Beatitudes are Practises and Operations of the Vertues This Estate of Meekenesse falls into three of these Orders and is both a Morall Vertue one of the Fruits of the Spirit and a Beatitude First in respect of the Morall Part of it wherewith those noble Spirits amongst the Heathen were endued it is the same with Patience a Morall Vertue only and riseth no higher Secondly as it brings delectation and content to the Soule it is one of the Fruits of the Spirit and reckoned amongst them in that fifth Chapter to the Galatians And in the last place as it is an eminent and perfect Practise of that Vertue in the life of a Christian it is one of the Beatitudes and the Persons excelling in it are pronounced Blessed These Speculations of the Schoolmen may seeme too curious and subtill especially for this Auditory and therefore are to be touched onely in Passage But I may set downe this for Positiue that there are three things required in Meekenesse to make it a Beatitude and to confirme the Professours of it in the State of Blessednesse The first is that it be not an ordinary measure of Meekenesse but an Eminency or Perfection in it Secondly that this Meekenesse be accepted of God Thirdly that it bee in the present an Inchoation or Beginning of future Blessednesse For the first Aristotle aboue the common degree of Vertue exalteth one kinde which is called Heroicall which hath that Eminency that it dignifieth the Professors thereof with the Title of Diuini viri deriuing vnto them some participation of Deity or Diuinity This Meekenesse whereof we speake though it be not an Heroicall Vertue for that is too low a degree for a Christian yet it must be some supereminent degree far aboue the positiue qualified not with one Action or Circumstance but with many and conueying the attribute of Beaci viri or Blessednesse to them that haue it There wee many things concurring in Dauids Meeknesse to make it a Beatitude or Blessednesse The Person of the King
A SERMON OF Meekenesse PREACHED AT THE SPITTLE vpon EASTER Tuesday M. D.C.XXIII By William Rawley Doctor of Diuinity LONDON Printed by IOHN HAVILAND for Matthew Lownes 1623. TO THE RIGHT HONOVRABLE FRANCIS Lord VERVLAN Viscount St. ALBAN my truely Noble LORD My Lord THere is more reason for the Dedication of this Sermon to your Lordship then for the Impression of it Your Acceptance of me to be yours before you had any other of my Quality The timely fruit of your fauour in my Aduancement vnto that Fortune by which J subsist My Attendance vpon your Employments and Seruices at this present And whatsoeuer is any way eminent either in my Estate or Name J am ready to ascribe it to your Lordship from whence J haue receiued it For the printing of this Booke I can say little Jt is not any greedy Appetite of Life wherein it can take comfort but rather the contrary wherewith euery thing is naturally touched Feare of Death and Obliuion And yet if it be proper to any Discourses those of this nature are fittest to suruiue the first Birth because they conteine the vncorruptible seed which dieth not Besides Printed Sermons haue this priuiledge aboue Vocall Sermons onely that they may be instant in season and out of season J pray God to prosper your Lordships Person and Affaires Your Lordships most humble and truly deuoted Seruant W. RAVVLEY 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 and is one of the eight steps by which wee may climbe vnto heauenly Beatitude Our Sauiour Christ when he vnfolded these Mysteries vnto the world ascended vp into the Mountaine A place chosen to resemble the height of those things hee intended to deliuer The Company that was present were onely his Disciples persons of more iudgement and penetration then the common Multitude And though it be certaine that our Sauiours wisdome might vse these circumstances for other causes yet they are not vnfit Arguments to put a distinction betwixt other his ordinary Sayings and these mysterious Sentences And yet if we descend to the opinion of the world there is nothing that depresseth vs so low as the practise of these eight Beatitudes Pouerty in Spirit Mourning Meekenesse and the rest subiects of vulgar scorne and vnsupportable misery but such is the gratiousnesse of God that he hath promised by his Prophets to raise vp the poore out of the dust and to wipe away all teares from the eies of the mourners and lastly that he will beautifie the meeke with saluation and he also performeth it I haue thought fit to present before this great Assembly at this time one of these eight Beatitudes in particular that of Meekenesse First because it was the emploiment of the best Preacher when he liued vpon the earth The spirit of the Lord is vpon me because the Lord hath annointed me to preach good tidings vnto the Meeke Isai 61. It was spoken in prophecy of our Sauiour Christ and is now the office of euery Christian Minister Secondly because I know no subiect more vsefull in the common calamities and troubles of this world than Meekenesse is in which wee haue such continuall need to apply that salue of our heauenly Physitian In your patience possesse yee your soules Luc. 21. And lastly because it is not altogether impertinent vnto this Time in which the Meekenesse of our Sauiour hath exalted him to a ioyfull and glorious Resurrection according as it is acknowledged by Saint Paul Phil. 2. Hee humbled himselfe vnto death Wherefore that implies the cause God also hath highly exalted him and giuen him a name which is aboue euery name And although it may seeme a subiect vnfit for a mixt Assembly in regard that our Sauiours wisdome singled out his Disciples when he first proclaimed this Beatitude Blessed are the meeke Yet I am sure that exhortation of Christ was generall and recommended to the whole multitude Matth. 11. Learne of me for I am meeke and lowly of heart Now being to proceed in this Treatise of Meekenesse I cannot begin better then to craue a taste of it in your present attentions in those words wherewith S. Cypr. beginneth his booke de bono patientiae De patientiâ locuturus vnde potiùs incipiam quam quod nunc quoque ad audientiam vestram patientiam video essencessariam Or to change it into the stile and authority of Saint Iames Receiue with meekenesse the engrafted word which is able to saue your soules The particulars which I shall handle in the vnfolding of this Text may be all reduced to these three maine Heads The first is the Condition or Estate of men whom our Sauiour Christ amongst some others repeated both before and after my Text is pleased to glorifie The Meeke In which part it will not be vnseasonable to lay downe a Modell of the Vertue of Meekenesse and to consider it both in the Properties and Kinds the Opposites the Preseruatiues and such like with the circumstances belonging vnto it The second is the Dignity and Sublimity of such persons as are eminent in this Vertue of Meeknesse Blessed shewing that it is not only a Vertue either Morall or Theologicall but which is more a Beatitude or Blessednesse The third is the Reward which is promised to the practisers of this Vertue whether it be of temporall Blessings or of eternall Blessings or of both For they shall inherit the earth To begin with the first The Condition or Estate of men who are here pronounced Blessed are the Meeke And first that it may be plaine who the Meeke persons be we shall finde this Vertue to be described by the Morall Philosophers and Schoole-Diuines both that it is Moderatiua irarum A moderation about the passion of Anger The Schoole-men haue a distinction not vnprofitable concerning the seuerall offices of the Morall Vertues namely that some Vertues are exercised about the Actions of men others about the Passions Those that are exercised about the Actions are the most easie hauing nothing else to doe but to obserue an euen and golden Mediocrity betwixt two Extremes As Liberality is to obserue a meane in the Action of giuing which may encline neither vnto Couetousnesse nor Prodigality Those that are exercised about the Passions are more difficult hauing a double emploiment in that there is a golden Mediocrity to be obserued and an inordinate Affection to be subdued This Vertue of Meekenesse is about a Passion Besides amongst the Passions some are more tractable and gentle others altogether vntollerable That of Anger is the most furious and vnresistable Passion of the whole number In regard whereof the temper of Meekenesse in persons capable of it is the more rare and excellent first that it is not a Mediocrity onely but a Moderation Secondly a Moderation not of any ordinary or relenting Passion but of the suddenest and most vnruly Passion of all that is anger The
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