Folly by an After-Retractation: But now, this is the principal thing of our Saviour's Inftitution, whose whole Gofpel is a Doctrin of Repentance, which is a Retractation of Judgment and Choice. Thus, again, Men love Riches, but Chrift chofe to be Poor: They are altogether for Honours and Greatnefs, but he hid himself that he might not be made a King: They, again, greedily pur fue after Pleasures, but both his Life and Doctrin was all over Rigour and Mortification. The World thinks Affronts intolerable, and it is reckoned a piece of Gallantry and Honour to revenge them; but our wife and good Lord chofe to be reviled, and spit upon: They are impatient of Calumnies and Slanders, but he chofe to be condemned be ing innocent: They, Laftly, (as the Prophet complains) Mal. 3. 15. call the Proud happy, and defpife the meek Man, as a miferable Slave and Fool; whereas, fays our Lord, in Oppofition to the former, Blessed are the poor in Spirit; and, in Oppofition to the latter, Blefjed are the meek, for they fball inherit the earth.

From the Words, I fhall difcourfe of these two Things in general; the Duty, and the Bleffedness of Meeknefs. In treating of the firft it will be requisite,

I. To confider what Meeknefs is.
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II. To

II. To fhew that it is a Chriftian Duty. III. To state the Measures of its Obligati→ on,in its more general Cafes.

IV. To inforce the Practice of it,as far as it obliges.

First, therefore, As to the Notion of Meeknefs. Ariftotle has long fince defined it to be a Mediocrity about Anger : ωραίτης δει μεσότης fees, are his Words in the Fourth of his Ethicks. This Difinition, tho' it be true as far as it goes; yet, like the rest of his, it runs in fuch general Terms, that a Man is little the wifer for it: And, indeed, it rather ferves to tell us the Meaning of the Word, than to discover the Nature of the Thing. To do this therefore, I should rather think fit to fay, That it is fuch a Temper, or Dif> pofition of Mind, whereby a Man fo moderates and commands the Paffion of Anger, as not to be carried to any fuch Degree of it, as may either difcompofe himself, or injure his Neighbour. Call this a Definition, or Defcription, or what you pleafe, I think it is fuch as may give a fufficient Idea of the Thing we are difcourfing about.

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This therefore being fetled, our next Bufinefs is, to fhew, That to be thus meek, is a Chriftian Duty. That it is fo, might fufficiently appear from this General Confideration, that it is an Inftance of Charity, which,

as

as we well know, is the Life and Substance of the Chriftian Law. And it is a very confiderable Inftance too: For, fince Charity: obliges us to promote both our own, and our Neighbour's Happiness, it must, by. Confequence, oblige us to moderate and govern thofe Paffions,which have any Influence upon either of them. Now, among all the Paffions, there is none, in the Exercife of which, either our own, or our Neighbour's Happiness, is fo often, and fo much concerned, as in this of Anger. So often, it being a thing of daily Incurfion. So much, becaufe upon this depends all the Strength and Stability both of Private and Publick Peace. And confequently, fuch a due Moderation of this Paffion as may fecure both, (which is what we call Meekness) is a very confiderable Instance of Charity; and therefore also of the Chriftian Law; which is fo much a Law of Charity, that, as the Apoftle tells us, Gal. 5.14. it is fulfilled by it. And accordingly we may obferve, that among the feveral Excellencies and Properties of Charity, reckoned up by the Apostle, thefe are particularly infifted upon,that it fuffers long, and is kind; 1 Cor. 13. that it is not cafily provoked; and that it bears all things; which are alfo fome of the chief Properties of Meeknefs.

But, that Meeknefs is a Chriftian Duty, and one of the firft Order too, may be more

particularly fhewn,from the exprefs Doctrin and Example of our Divine Law-giver. As to his Doctrin, he not only commands it, but seems to refolve all that Moral Excellency, which he either had in himself, or would have in us, to these two, Humility and Meeknefs: Come unto me, fays he, and learn of me. But what? Not to make Worlds, not to cure the Sick, not to restore Light to the Blind, or Life to the Dead, (to use the Remark of the excellent Cardinal Bona) but learn of me, for I am meek and lowly in heart.

Manuducto ad
Cœlum, c. 32.

p. 40.

What! Was it,that our Lord had no other Vertues; or, that he excelled in these two,more than in any of the reft; that, when he bids us learn of him, he propofes no other to our Imitation? Neither of thefe can be faid. Not the former, because in him dwelt the Fulness of the Godhead, which is not confiftent with the Abfence of any one Grace or Vertue. Not the Latter, because he was uniformly, as well as entirely good; and had every Vertue in its utmost Perfection, having (as the Scripture fays of him) received the Spirit of God without measure. 'Tis true, indeed, he might be, and was,more remarkable for the outward Exercife of one Vertue than another, according as Opportunities and Circumftances might require: But as to the inward Habits and Difpofitions them

themselves, he was equally perfect in them all; and did not excel in one, more than in another. Why then does he recommend only these two, to be learnt by his Difciples? It muft be, partly, because he was the only Mafter, that could teach fuch Divine Difpofitions; and, partly, because of fome fpecial Excellency in the Vertues themselves, above any other of the Chriftian Law. And there. fore alfo our Lord puts them for the whole of it, by calling them his Toke: Take my yoke upon you, and learn of me; for I am meek, and lowly in heart, Mat. 11. 29.

Nor are we lefs obliged to this by the Example, than by the Precept,of our Lord: For, as his Example was a Living Law, fo was the Practice ofthis Vertue a very eminent part of his Example. This he himfelf intimates to us, by affigning this for the Reafon why we should learn of him. And of this we may be farther informed, from the whole Story and Procefs of his Life. Never was any Man's Meekness fo much tried as his was: For, as the real Excellency and Dignity of his Perfon heightned every Affront and rude Treatment,that was offered him, to an incomparable Pitch; fo the outward Lownefs and Meannefs of it expofed him to a great many of them: And yet, notwithstanding the Number and Heinoufnefs of his Provocations, we do not find that he was ever in the Tealt

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