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
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
:
Quoniàm
adhùc
modicùm
,
as
in
the
first
of
Hosea
,
Yet
a
little
while
,
and
I
will
auenge
the
bloud
of
Iezreel
.
Nay
the
finall
Condemnation
of
them
is
at
hand
,
For
Behold
I
come
quickly
,
and
my
reward
is
with
me
,
Apoc.
22.
It
is
the
Saying
of
S.
August
.
Infirmitas
facit
diù
videre
,
quòd
citò
est
.
Our
Desires
,
are
like
the
Desires
of
sicke
Persons
,
vnto
whom
that
seemes
long
which
is
not
so
indeed
,
but
because
we
measure
the
time
,
by
our
distempered
Appetites
,
and
Infirmity
.
If
we
should
measure
our
Desires
,
by
a
temporall
rule
only
,
it
is
not
manners
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
,
Matth.
13
?
What
and
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
knowne
,
endureth
with
much
long
suffering
,
the
vessels
of
wrath
,
fitted
to
destruction
,
Rom.
9
?
And
this
is
to
appease
the
first
Motiue
,
of
our
Murmuring
,
and
Indignation
against
God
,
for
the
Prosperity
of
the
wicked
.
The
other
Motiue
,
which
armeth
vs
,
with
Indignation
,
and
Murmuring
against
God
,
is
the
sense
of
some
present
Misery
,
whether
it
be
,
in
our
Soule
,
or
our
Body
,
or
our
Goods
,
or
any
other
way
,
wherein
the
hand
of
God
layeth
heauy
vpon
vs
.
This
second
Motiue
,
toucheth
vs
more
neerely
,
then
the
former
,
and
is
like
vnto
that
,
wherewith
the
Deuill
thought
,
to
haue
gotten
an
ouerthrow
,
against
Iobs
Patience
;
But
put
forth
thine
Hand
now
,
and
touch
his
bone
,
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
In
this
distresse
,
the
Saying
of
the
same
holy
Man
Iob
,
will
be
very
proper
to
enter
into
our
considerations
;
Shall
we
receiue
good
from
God
,
and
shall
we
not
receiue
euill
also
?
The
Fountaine
of
all
our
good
,
is
God
,
and
if
he
be
pleased
,
to
turne
our
sweet
,
into
a
little
bitternesse
,
why
should
wee
repine
,
against
the
Omnipotent
wisdome
of
our
Maker
?
Againe
,
if
we
be
Gods
Children
,
the
Afflictions
that
come
from
him
,
are
not
for
our
Destruction
,
but
for
our
Triall
,
and
to
make
vs
shine
more
gloriously
:
wherefore
it
will
turne
to
our
aduantage
,
when
we
shall
come
to
reape
the
fruit
of
our
suffrings
,
and
that
Quantò
in
hoc
seculo
frangimur
,
tantò
in
futaro
solidamur
;
as
Saint
Bern
▪
saith
:
The
more
we
are
shaken
in
this
world
,
the
more
we
are
rooted
,
and
grounded
in
glory
.
Neither
is
it
of
small
force
,
to
exasperate
,
or
mollifie
our
Afflictions
,
the
behauiour
wee
vse
in
taking
of
them
;
seeing
it
is
true
,
as
Saint
Cypr.
saith
,
In
sensu
doloris
est
omne
quod
punit
:
Griefe
is
according
to
the
apprehension
of
him
that
beares
it
.
And
therefore
the
same
Author
S.
Cypr.
had
very
good
reason
,
to
put
a
diffērence
,
betwixt
the
sufferings
of
the
Righteous
,
and
of
others
,
that
repined
with
a
Heathenish
Impiety
:
In
his
Booke
ad
Demetrianum
:
Putatis
〈◊〉
aduersa
Vobiscum
aequalitèr
perpeti
,
cum
eadem
aduersa
videatis
à
Nobis
,
&
vobis
,
non
aqualicèr
sustineri
.
There
may
be
the
same
Latitude
of
paines
,
inflicted
vpon
two
seuerall
Persons
,
and
yet
the
sense
,
and
Impression
of
them
much
different
,
whilst
the
one
beares
them
,
with
a
patient
,
and
calme
minde
,
the
other
with
a
querulous
,
and
vnquiet
reluctation
.
But
the
best
Argument
is
that
of
Saint
Paul
,
Rom.
8.
For
I
reckon
,
that
the
suffrings
of
this
present
time
,
are
not
worthy
to
be
compared
with
the
glory
,
that
shall
be
reuealed
in
vs
.
And
if
there
be
so
much
difference
,
betwixt
our
present
Enduring
,
and
our
future
Glory
,
there
is
as
great
inequality
,
betwixt
the
Offence
of
our
Murmuring
against
God
,
and
the
Cause
of
it
,
being
for
so
small
matters
,
as
the
transitory
Pelfe
of
this
world
,
which
are
no
better
,
then
the
fading
delight
of
Ionas
,
censured
by
God
himselfe
,
Doest
thou
well
to
be
angry
for
the
gourd
?
Looking
vnto
Iesus
,
the
Authour
,
and
finisher
of
our
faith
Heb.
12.
The
Scope
,
and
Comfort
,
of
euery
Christians
profession
:
And
he
that
looketh
vnto
Iesus
,
as
he
ought
,
cannot
be
much
amated
,
at
the
euill
Aspects
of
worldly
Happinesse
.
Finally
,
who
can
tell
,
whether
it
be
not
,
as
Saint
Bernard
saith
,
Praecordia
fatui
,
sicut
rota
currûs
,
foenum
portans
,
&
murmurans
?
For
there
is
Murmuring
in
Fulnesse
,
as
well
as
in
Emptinesse
,
like
the
Wheele
of
a
Carre
,
that
goeth
on
creaking
,
and
yet
carrieth
away
a
full
load
.
And
we
finde
,
that
the
greatest
Murmurers
were
the
Children
of
Israel
,
People
that
had
the
most
saturity
,
and
were
oft
replenisht
with
a
Miracle
.
But
they
receiued
the
due
reward
of
their
Murmuring
,
being
stung
to
death
by
Serpents
.
The
Murmurer
hath
the
Poyson
of
Serpents
,
vnder
his
tongue
,
wherewith
he
wounds
God
,
and
it
is
iust
for
him
,
to
receiue
his
Deaths
wound
by
the
Poyson
of
a
Serpent
.
To
conclude
this
part
;
The
Root
,
from
whence
Christian
Meekenesse
springs
,
is
Humility
;
the
foremost
in
the
ranke
of
these
eight
Beatitudes
;
that
is
Pouerty
in
Spirit
:
And
it
was
the
Confession
of
an
humble
Spirit
,
yet
not
of
an
abiect
(
especially
being
vttered
in
the
Figure
of
Christ
)
For
I
am
a
worme
and
no
man
,
Psalm
.
22.
Then
what
am
I
,
that
I
should
turne
againe
,
vpon
my
Maker
?
And
this
shall
be
sufficient
,
to
appease
our
Murmuring
,
and
Indignation
against
God
,
caused
from
those
two
Motiues
:
The
prosperous
Estate
of
the
Vngodly
,
and
the
vnprosperous
Estate
of
the
Godly
.
And
thus
much
for
the
first
Kinde
of
our
Meekenesse
,
toward
God
.
The
other
Kinde
of
Meekenesse
,
is
exercised
in
a
gracious
,
and
vsefull
Behauiour
,
toward
all
Men.
And
this
Vertue
is
recommended
vnto
Timothy
,
by
the
Apostle
S.
Paul
:
In
whose
speech
,
are
inserted
some
things
,
peculiar
to
a
Bishop
,
other
things
generall
for
all
Men.
And
the
seruant
of
the
Lord
must
not
striue
,
but
be
gentle
vnto
all
men
,
apt
to
teach
,
patient
:
In
meekenesse
instructing
,
&c.
and
so
forward
.
There
are
three
euill
Properties
,
reigning
in
the
Breasts
of
the
greater
part
,
that
doe
beare
an
euill
Aspect
,
to
this
Kinde
of
Meekenesse
,
toward
Man
.
The
first
is
Auger
,
that
Quality
that
is
called
in
Latine
Iracundia
;
A
Disposition
euer
ready
to
be
on
fire
,
and
is
as
well
vnsupportable
to
our selues
,
as
to
others
.
The
second
is
Harmefulnesse
,
or
a
malignant
Desire
of
doing
wrong
,
without
any
offence
,
or
occasion
giuen
.
The
third
is
a
Thirst
of
Reuenge
,
after
an
Iniury
conceiued
,
whether
the
Wrong
be
true
,
or
pretended
.
These
three
must
be
calmed
,
and
appeased
,
before
we
can
prepare
a
roome
,
for
the
Vertue
of
Meekenesse
.
To
begin
with
the
first
,
that
is
Anger
.
The
Persons
,
that
are
prone
to
this
euill
disease
,
are
of
the
nature
of
a
Burning
Coale
,
or
a
Thorne
full
of
Prickles
,
on
euery
side
:
I
meane
not
for
their
desire
to
hurt
,
or
to
consume
others
(
for
those
are
the
Properties
of
the
following
Kindes
)
but
because
they
are
alwaies
so
Hot
,
or
so
Sharp
,
that
you
cannot
touch
them
.
And
first
this
Quality
,
(
for
I
finde
no
better
testimony
of
it
)
is
the
Quality
of
a
Foole
.
Anger
resteth
in
the
bosome
of
fooles
,
saith
Ecclesiastes
in
the
seuenth
chapter
;
vnto
which
agreeth
the
Saying
of
Saint
Bernard
:
Tantò
qu●que
conuincitur
minùs
sapiens
,
quantò
est
minùs
Patien●
.
A
man
is
vndoubtedly
conuinced
,
to
want
so
much
of
the
Power
of
Wisdome
,
as
he
wants
of
the
Vertue
of
Patience
Againe
,
it
is
a
Passion
,
that
transport
vs
immoderately
,
beyond
the
Bounds
of
Reason
;
the
Glory
,
and
Priuiledge
of
Mankinde
.
And
I
haue
read
it
in
one
,
that
expresseth
this
Excesse
not
vntruly
;
Cogitationes
iracundi
vipereae
sunt
generationis
,
mentem
comedunt
matrem
suam
.
The
thoughts
of
an
irefull
Man
,
are
of
the
Vipers
Brood
,
deuouring
Reason
the
Mother
that
bare
them
.
And
though
it
be
the
Property
of
other
Passions
,
to
rebell
against
Reason
,
for
the
flesh
lusteth
against
the
spirit
;
yet
in
them
,
the
spirit
,
againe
,
lusteth
against
the
flesh
,
and
none
of
them
doth
so
mightily
ouerthrow
,
and
trample
vpon
Reason
,
as
Anger
doth
.
Furthermore
,
it
is
a
Passion
,
that
is
aptest
to
vex
the
Holy
Spirit
of
God
,
which
is
giuen
vs
,
for
our
sanctification
.
S.
Paul
writeth
in
the
fourth
to
the
Ephesians
,
And
grieue
not
the
holy
spirit
of
God
,
whereby
ye
are
sealed
vnto
the
day
of
Redemption
.
To
auoid
this
,
he
aduiseth
in
the
Verse
following
;
Let
all
bitternesse
,
and
wrath
,
and
Anger
—
be
put
away
from
you
.
In
these
and
many
other
,
consisteth
the
Deformity
of
this
Vice
;
It
setteth
vpon
a
Man
the
Badge
of
folly
,
transporteth
him
beyond
the
Bounds
of
Reason
,
grieueth
the
Holy
Spirit
of
God
which
is
giuen
vnto
him
.
The
Second
Property
is
Harmefulnesse
,
or
the
first
Prouocation
by
Wrong
.
Seneca
faith
of
Morosity
,
or
Peeuishnesse
,
that
it
is
Delicatum
iracundiae
genus
,
A
dainty
kinde
of
Anger
:
wherein
he
hitteth
it
right
,
for
it
is
so
nice
,
and
queasie
,
that
nothing
can
wooe
it
to
Patience
.
This
Vice
,
vpon
which
we
now
insist
,
may
be
sometimes
called
Mortiferum
iracundiae
genus
,
A
deadly
kinde
of
Anger
;
for
it
denounceth
Mischiefe
,
and
hurt
to
him
,
at
whom
it
is
aymed
.
And
these
Natures
are
more
vngentle
then
Nabal
;
for
Nabal
,
though
he
parted
not
with
his
goods
,
at
the
solicitation
of
Dauid
,
yet
hee
sought
to
doe
him
no
harme
;
but
there
was
a
Nature
,
noted
by
Saint
Paul
,
for
a
notorious
euill
condition
;
Alexander
the
Coppersmith
hath
done
me
much
euill
.
That
which
was
spoken
in
Prophecy
,
of
the
Iewes
wicked
hatred
against
our
Sauiour
Christ
,
was
in
this
ranke
of
Anger
,
They
hated
me
without
a
cause
:
for
he
sustained
many
Iniuries
,
and
wrongs
,
which
he
neuer
deserued
.
This
Kinde
of
Anger
,
can
haue
no
better
censure
,
then
Homo
homini
Lupus
,
and
I
hope
it
is
a
Disposition
more
frequent
amongst
wilde
Beasts
,
then
Men.
Lastly
,
Our
Sauiour
Christ
hath
damned
it
,
with
a
perpetuall
blot
;
But
woe
to
that
man
,
by
whom
the
offence
commeth
.
The
third
Property
opposite
to
Meekenesse
,
is
a
Thirst
of
Reuenge
,
after
an
Iniury
receiued
.
Seneca
saith
likewise
,
in
this
point
of
Reuenge
,
Inhumanum
verbum
vltio
;
Vindication
,
or
Reuenge
is
an
inhumane
Word
;
the
Action
it selfe
,
is
farre
more
inhumane
.
The
Saying
of
the
same
Authour
Seneca
,
is
a
good
Tenet
in
Morality
.
Non
vt
in
benefi●ijs
,
honestum
est
merita
meritis
repensare
,
ita
iniurias
iniurijs
;
illic
vinci
turpe
est
,
hic
vincere
.
Iniuries
are
not
of
the
nature
of
Benefits
,
to
be
requited
with
the
like
,
as
one
Benefit
with
another
;
And
the
Contention
in
the
one
is
laudable
,
but
in
the
other
,
it
is
soule
,
and
dishonourable
.
This
made
the
Patient
Cato
,
when
hee
was
stricken
at
vnawares
,
and
the
party
came
,
to
tender
submission
,
for
that
Iniury
,
to
put
it
off
with
so
much
lightnesse
:
Non
memini
percussum
me
;
I
remember
not
,
that
I
was
stricken
.
And
the
same
Spirit
of
Patience
,
and
bearing
Iniuries
,
liued
in
many
of
the
Auncient
Worthies
,
Alexander
,
the
two
first
Caesars
,
together
with
some
Philosophers
,
and
others
.
And
the
Principle
,
that
they
held
,
for
the
bearing
of
Iniuries
,
was
Magnanimity
,
according
as
Seneca
,
one
of
the
latest
of
them
hath
expressed
,
and
hath
well
discussed
this
Argument
;
Magni
animi
est
iniurias
despicere
;
that
it
was
the
marke
of
a
poore
Spirit
,
to
be
touched
with
Iniuries
,
and
a
great
Minde
,
did
trample
,
and
contemne
them
.
Now
the
Vertue
of
Patience
,
which
shined
in
those
Heathen
Worthies
,
is
not
sufficient
,
to
set
of
that
Meekenesse
,
that
is
required
at
our
hands
,
or
to
be
a
patterne
,
for
a
Christians
Imitation
.
For
first
,
that
is
true
,
which
is
Obiected
against
them
,
by
Saint
Cyprian
;
Tamillis
falsa
Patientia
est
,
quam
&
falsa
Sapientia
.
They
had
a
false
Patience
,
because
they
had
a
false
Wisdome
.
The
ground
of
their
Patience
,
was
Tumour
,
and
Pride
,
at
the
best
Magnanimity
:
but
Christian
Meekenesse
must
arise
,
not
out
of
a
Vice
,
or
shadow
of
a
Vertue
,
but
out
of
a
true
ground
,
or
the
Mother
of
all
Vertues
,
that
is
Humility
,
as
I
haue
already
shewed
.
Againe
,
the
Actions
of
those
Heroical
Spirits
,
toward
those
that
did
the
Iniuries
,
are
onely
manifest
,
and
we
are
not
assured
of
their
Affections
,
how
their
Hearts
stood
affected
toward
them
:
but
our
Heauenly
Master
requireth
,
as
the
Complement
of
our
Meekenesse
,
that
we
forgiue
men
their
trespasses
,
Matth.
6.
that
is
,
A
free
Remission
of
all
Iniuries
:
And
Loue
your
Enemies
,
Matth.
5.
that
is
,
An
entire
Affection
toward
their
Persons
.
Lastly
the
Heroicall
Patience
,
went
no
further
then
this
,
Recompence
to
no
man
euill
for
euill
;
and
knew
nothing
of
the
other
degree
:
But
Christian
Meekenesse
must
exceed
this
;
But
ouercome
euill
with
good
.
Like
the
Meekenesse
of
Moses
,
who
offered
himselfe
,
to
be
blotted
out
of
the
Booke
of
Life
,
for
that
People
,
which
had
murmured
against
God
;
and
whereof
some
also
,
had
repined
,
and
mutined
against
himselfe
:
Or
like
the
Meekenesse
of
our
Sauiour
Christ
,
which
so
farre
surpasseth
all
comparison
,
that
euen
,
as
wee
all
confesse
,
Viuificatur
Christi
Sanguine
,
etiam
qui
fudit
sanguinem
Christi
.
They
which
crucified
our
Sauiour
Christ
,
are
restored
by
the
bloud
,
which
their
malitious
hands
haue
spilled
.
Now
wee
haue
gone
,
through
the
three
Vices
,
opposite
to
this
second
Kinde
of
Meekenesse
.
First
,
Readinesse
,
or
Pronenesse
to
Anger
:
Secondly
,
Harmefulnesse
,
or
an
euill
Desire
of
Doing
wrong
:
And
thirdly
,
Thirst
of
Reuenge
,
after
an
Iniury
receiued
.
The
Preseruatiues
of
Meekenesse
(
for
It
cannot
be
,
but
that
offences
will
come
,
as
our
Sauiour
saith
)
may
be
diuerse
.
The
first
is
Silence
;
or
Taciturnity
.
And
this
first
Precept
,
is
recommended
in
the
34.
Psalme
,
to
him
that
would
lead
a
quiet
life
,
and
desireth
to
see
good
daies
.
Keepe
thy
tongue
from
euill
.
As
Seneca
saith
,
in
a
case
not
much
vnlike
,
Cadit
statim
simultas
,
ab
alterâ
parte
deserta
,
nisi
par
non
pugnat
.
So
where
Wrath
encountreth
with
Silence
,
the
Quarrell
is
lame
on
the
one
side
,
and
the
strife
will
soone
be
appeased
.
But
the
contrary
hapneth
,
where
it
is
vpheld
vpon
equall
termes
,
as
the
Comick
Poet
hath
said
,
Bacchae
baccanti
si
velis
aduersarier
Ex
insanâ
insaniorem
facies
.
Besides
,
the
strife
which
the
Tongue
raiseth
,
is
not
worthy
the
maintaining
,
if
we
consider
the
Originall
of
it
.
It
is
but
a
word
which
pierceth
not
;
Et
tantùm
delicatis
graue
(
as
the
Morallist
saith
)
felt
onely
by
them
,
that
are
delicate
and
tender
;
and
in
that
impression
,
rather
vexeth
,
then
hurteth
them
.
And
much
lesse
,
if
we
consider
the
Parties
,
from
whom
it
vsually
comes
;
Vt
quisque
contemptissimus
,
Et
vt
miximè
ludibriò
est
,
ita
solutissimae
linguae
.
Euer
the
more
lewd
,
or
the
more
●oolish
the
party
be
,
the
more
lauish
of
●is
tongue
he
is
,
and
the
more
liberty
we
giue
him
:
And
ye
suffer
fooles
gladly
,
saith
S.
Paul
to
the
Corinthians
.
Another
Lenitiue
,
in
the
same
ranke
(
which
is
Gouernment
of
the
Tongue
)
is
a
Soft
and
gentle
Answer
.
A
soft
answer
turneth
away
wrath
;
Prouerbs
15.
And
these
two
,
may
worke
one
Effect
,
though
by
diuers
waies
:
Silence
taketh
away
the
Fuell
,
that
the
Fire
may
not
burne
;
but
a
Soft
Answer
,
distilleth
drops
of
Water
,
to
put
it
out
.
Besides
,
a
Soft
Answer
,
pertaketh
sometimes
,
of
Iacobs
wrestling
with
the
Angell
,
that
it
obtaineth
a
Benediction
in
the
end
;
which
was
the
Effect
of
Abigails
Speech
to
Dauid
,
that
it
wrought
,
not
a
relenting
alone
in
Dauids
heart
,
toward
her
Husband
Nabal
,
but
found
a
more
gracious
acceptance
at
his
hands
;
Blessed
be
thy
aduice
,
and
blessed
be
thou
,
which
hast
kept
me
this
day
,
from
shedding
of
bloud
.
Another
Lenitiue
,
in
the
same
ranke
(
though
it
might
seeme
otherwise
)
is
a
sharp
speech
in
due
season
.
And
therefore
Saint
Paul
inserts
this
,
in
his
charge
to
Timothy
,
Cum
modestiâ
corripientem
:
In
meekenesse
reprehending
those
that
oppose
themselues
.
So
that
there
is
Meekenesse
in
Bitternesse
,
as
well
as
in
Sweetnesse
.
Such
was
the
Speech
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
Isai●h
,
vnder
the
name
of
Spirits
:
The
Spirit
of
wisedome
,
and
vnderstanding
,
The
Spirit
of
counsell
,
and
might
,
the
Spirit
of
knowledge
,
and
of
the
feare
of
the
Lord
.
The
Vertues
are
some
Morall
,
and
some
Theologicall
:
The
Morall
are
,
Prudence
,
Temperance
,
Iustice
,
Fortitude
,
with
other
lesser
Vertues
;
and
the
Theologicall
are
Faith
,
H●pe
,
and
Charity
.
The
Fruits
are
in
part
numbred
vnto
vs
,
by
Saint
Paul
,
in
the
fifth
to
the
Galatians
:
But
the
fruit
of
the
Spirit
,
is
loue
,
ioy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
;
Meekenesse
,
temperance
.
Lastly
;
the
Beatitudes
are
these
eight
,
heere
in
the
fifth
Chapter
of
S
Matthew
,
Pouerty
in
Spirit
,
Mourning
,
Meekenesse
,
Hunger
and
Thirst
after
righteousnesse
,
Mercy
▪
and
so
forward
.
First
,
for
Gifts
,
they
are
Habits
in
the
Soule
,
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
,
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
,
H●b
.
11.
Without
faith
it
is
impossible
to
please
God
:
So
to
shew
,
when
it
comes
in
a
forme
,
pleasing
vnto
him
,
Ecclesiastes
hath
ioyned
them
both
toge●her
,
He
hath
pleasure
in
faith
and
Meekenesse
.
The
singular
Meekenesse
of
Moses
,
was
of
this
Kinde
;
of
whom
we
shall
read
from
Gods
owne
testimony
;
that
if
a
Prophet
,
had
any
ordinary
Reuelation
from
the
Lord
,
the
Lord
did
appeare
vnto
him
,
in
a
Vision
,
or
a
Dreame
;
But
my
seruant
Moses
is
not
so
,
for
he
was
admitted
,
vnto
the
familiar
Conference
and
Bosome
Counsells
of
the
Lord
:
And
the
cause
of
this
high
fauour
,
and
grace
which
hee
had
with
God
,
(
as
Dionysius
obserueth
it
)
was
the
exceeding
measure
of
his
Meekenesse
.
Dauid
was
declared
to
be
A
man
after
Gods
owne
heart
,
and
it
seemes
,
that
he
was
accepted
for
his
Meekenesse
,
when
in
making
Intercession
to
God
,
he
men●ions
this
Vertue
onely
,
Memento
Domine
Dauid
,
&
omnis
mansuetudinis
eius
:
Lord
remember
Dauid
,
and
all
his
Meekenesse
.
So
I
finde
it
,
in
the
Latine
translation
,
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
,
(
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
.