A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

THE VICTORY OF PATIENCE: Extracted out of the choysest Authors Ancient and Modern; both Holy and Humane. Wherein are a multi∣tude of rare Examples, necessary to be read of all that any way suffer Tribulation.

The Fourth Impression.

By R. YOUNGE Florilegus.

Imprimatur, THO. GATAKER.

HAving shewn in the former Part, the severall Reasons, why God suffers the best of his Children to be afflicted; with the ma∣nyfold benefits and advantages they make thereof. I shall in this second Part, shew the Reasons, why the godly are so patient in their sufferings.

Reasons of Patience.

CHAP. XVII. That the godly are Patient in suffering of wrongs, because innocent.

NOw that some may be perswaded to make this use of their sufferings, and that we may also put to silence the ignorance of others; (foolish men who are mistaken in judging of this matter, supposing it a base thing to suffer injuries unrevenged) see the Reasons which deservedly make Gods children so patiently to suffer wrongs that the men of the world never dream of: And how, through the study of vertue and Christian prudence, they make the servile passions of their mindes (fear and anger) subject to the more worthy faculties of their souls, reason and understanding.

We bear their reproaches and persecutions patiently, Either in regard of

• Our Selves.
• Our Enemies.
• Our Selves and our Enemies.
• Our Enemies and Others.
• GOD.
• CHRIST and the Saints.

In regard of our selves,

• 1 Because We are innocent.
• 2 Because It is more laudable to forgive, than to re∣venge.
• 3 Because Suffering is the only way to prevent suffering.
• 4 Because Our sins have deserv'd it, and a far greater affliction.
• 5 Because Our sufferings are counterpoysed and made sweet, with more than answerable bles∣sings.
• 6 Because Our patience brings a reward with it.

First, They bear the slanders and reproaches of wicked men patient∣ly, for that they are false, and so appertain not unto them. Socrates being rayled upon, and called by one all to naught, took no notice of it; and being demanded a reason of his Patience, said, It concerns me not, for I am no such man. Diogenes was wont to say when the people mockt him, They deride me, yet I am not derided; I am not the man they take me for. This reason is of more force from the mouth of an innocent Christian. If a rich man be called poor, or a sound Christian, an hypocrite; he slights it, he laughs at it, because he knoweth the same to be false, and that his Accuser is mis∣taken; whereas, if a Begger be called bankrupt; or a dissembler, hypocrite; he will wince and kick, and be most grievously offended at it. Yea, as soares and ulcers are grieved, not only at a light touch, but even with fear and sus∣pition of being touched; so will an exulcerate minde, saith Seneca. And as small letters offend bad eyes; so least appearances of contradiction will grieve the ill affected ears of guilty persons, saith Plutarch. For, let mens tongues, like Bells, give but an indefinite, and not a significant sound, they imagin them ••o speak and mean, whatsoever their guilty consciences frame in the fancie, and whisper in the ear: which are those evil surmises of corrupt mindes, the Apostle taxeth, 1 Tim. 6.4. When like Caius the humanist, one thinks every word spoken, tends to his disgrace; and is as unwilling to bear, as forbear reproaehes. But where the conscience is clear, the case is altered. Ma∣rius was never offended with any report that went of him, because if it were true, it would sound to his praise; if false, his life and manners should prove it contrary. And indeed, the best confutation of their slanders, is not by our great words, but by our good works. Sophocles being accused by his own children, that he grew Dotard, and spent their Patrimonies idly; when he was summoned, did not personally appear before the Magistrates, but sent one of his new Tragedies to their perusall, which being read, made them confesse, This is not the work of a man that dotes. So against all clamours and swelling opprobries, set but thine innocency and good life, thou needest do no more. 'That body which is in good health, is strong, and able to bear the great storms and bitter cold of Winter, and likewise the excessive and intemperate heat of the Summer; but with a crazie and distempered body, it is far otherwise: Even so, a sound heart, and cleer conscience, will abide all tryals: in prosperity it will not be lifted up in adversity, it will not be utterly cast down: whereas, the corrupt heart and festered conscience,

can endure nothing; even a word, if it be pleasing, puffs him up with pride; if not, it swels him with passion. A guilty conscience (like Glasse,) will sweat with the least breath, and like a windy iustrument, be put out of tune with the very distemper of the aire: but when the soul is steeled with goodnesse, no assaults of evil can daunt it. I more fear what is within me (sayes Lu∣ther) then what comes from without: The storms and wind without, do never move the Earth; only Vapours within, cause Earthquakes, Jam. 4.1. No greater sign of innocency when we are accused, than mildnesse, as we see in Ioseph, who being both accused and committed for forcing his Mistresse, answered just nothing that we can read of, Gen. 39.17, 18. And Susanna, who being accused by the two Elders of an haynous crime (which they alone were guilty of,) never contended by laying the fault upon them, but appeals unto God whether she were innocent or no. (The History of Susan∣na, Vers. 42.43.) And Hannah, whose reply to Ely (when he falsly accused her of druukennesse) was no other, but, Nay my Lord, count not thine Hand∣maid for a wicked woman, 1 Sam. 1.15, 16. Neither is there a greater Symptome of guiltinesse, than our breaking into choler, and being exaspera∣ted when we have any thing laid to our charge; witnesse Cain, Gen. 4 9. That Hebrew which struck his fellow, Exod. 2.13, 14. Saul, 1 Sam. 20.32, 33. Abner, 2 Sam. 3.8. Ioroboam, 1 King. 13 4. Ahab, 1 King. 22.27. Amaziah, 2 Chron. 25.16. Vzziah, 2 Chron. 26.19. Herod the Tetrarch, Luk 3.19, 20. The men of Nazareth, Luk. 4.28, 29. The Pharisees Joh. 8.47, 48. And the High Priests and Scribes, Luk. 20.19, 20.

Sinne and falshood are like an impudent strumpet, but innocency and truth will veil themselves, like a modest Virgin, 2 Pet. 2.18. The more false the matter, the greater noise to uphold it: Paul is nothing so loud as Tertullus: The weakest cause will be sure to forelay the shrewdest counsell, or the low∣dest Advocates: Errour hath alwayes most words, like a rotten house, that needs most props and crutches to uphold it. Simple truth evermore requires least cost, like a beautifull face, that needs no painting; or a comely body, which, any decent apparrell becomes. We plaister over rotten posts, and rag∣ged walls; substantiall buildings are able to grace themselves. So that as sparks flying up, shew the house to be on fire, and as corrupt spittle shewes exulcerate lungs; so a passionate answer argues a guilty conscience. Why doth the Hare use so many doublings? but to frustrate the sent of the Hounds. And this is one reason why the former are compared to Sheep and Lambes (Emblems of innocency) which being harmed, will not once bleat, and the latter unto Swine, which will roar and cry if they be but toucht. But to leave these Swine, and return to the men we were speaking of.

A good Conscience is not put out of countenance with the false accusa∣tions of slanderous tongues: it throweth them off, as S^t Paul did the Viper▪ unhurt. Iunocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge; the Brestplate of Righteousnesse; the brazen wall of a good conscience, feareth no such Canons. The Conscionable being railed upon, and reviled by a foul mouth, may reply as once a Steward did to his passionate Lord▪ when he called him Knave, &c. Your Honour

may speak as you please, but I beleeve not a word that you say, for I know my self an honest man. Yea, suppose we are circled round with reproaches, our conscience knowing us innocent, like a constant friend, takes us by the hand and cheers us against all our miseries. A good spirit, will be, as Simon to Christ, its Crosse-bearer. A just man saith Chrysostome, is impregnable, and cannot be overcome: take away his wealth, his good parts cannot be ta∣ken from him, and his treasure is above: cast him into prison and bonds, he doth the more freely enjoy the presence of his God: banish him his Coun∣trey, he hath his conversation in Heaven: kill his body, it shall rise again: so he fights with a shadow that contends with an upright man.

Wherefore, let all who suffer in their good Names, if conscious and guil∣ty of an enemies imputations, repent and amend: if otherwise, contemn them; own them not so much, as once to take notice thereof. A wicked heart, is as a barrtll of powder to temptation; let thine be, as a River of water. Yea, seeing God esteems men as they are, and not as they have been, although formerly thou hast been culpable; yet now thou mayest answer for thy self, as Paul did for Onesimus, Though in times past I was unprofitable, yet now I am profitable: and oppose to them that sweet and divine sentence of sweet and holy Bernard, Tell me not, Satan, what I have been; but, what I am, and will be. Or that of Beza in the like case; Whatsoever I was, I am now in Christ a New Creature: and that is it which troubles thee, I might have so continued long enough ere thou wouldest have vexed at it, but now I see thou dost envy me the grace of my Saviour. Or that Apo∣thegme of Diogenes to a base fellow, that told him he had once been a for∣ger of money; whose answer was, 'Tis true, such as thou art now, I was once; but such as I am now, thou wilt never be. Yea, thou mayest say, by how much more I have formerly sinned, by so much more is Gods power and good∣nesse now magnified. As S^t Augustine hearing the Donatists revile him for the former wickednesse of his youth; answered, The more desperate my di∣sease was, so much the more I admire the Physician. Yea, thou mayest yet strain it a peg higher, and say, the greater my sinnes were, the greater is my honour: as, the Devils which Mary Magdalen once had, are mentioned for her glory. Thus, if we cannot avoid ill tongues, let our care be, not to de∣serve them, and 'tis all one as if we avoided them. For, how little is that man hurt, whom malice condemns on earth, and God commends in Heaven! Let the World accuse me, so long as God acquits me, I care not.

CHAP. XVIII. That it is more laudable to forgive, than revenge.

2. BEcause it is more generous and laudable to forgive, than revenge. Cer∣tainly, in taking revenge, a man is but even with his enemy; but, in passing it over, he is superiour to him: for it is a Princes part to pardon: yea, quoth Alexander, there can be nothing more noble, than to do well to those that deserve ill. And S^t Gregory, It is more honor to suffer injuries by silence, than to overcome them by answering again. Princes use not to chide▪

when Embassadours have offered them undecencies, but deny them audience; as if silence were the way royall to correct a wrong. And certainly, he en∣joyes a brave composednesse, that seats himself above the flight of the in∣jurious claw: Like the Emperour Augustus, who though of a most tena∣cious and retentive memory, would forget wrongs, as soon as they were offered: Or Agathocles, Antigonus, and Caesar, who being great Potentates, were as little moved at vulgar wrongs, as a Lyon at the barking of Curres: yea, the Orator gives it as a high praise to Caesor, that he could forget no∣thing but wrongs, remember nothing but benefits; and who so truly noble as he that can do ill, and will not?

True, It is not rare to see a great man vex himself at the neglect of a peasant, but this argues a poor spirit: A true Lyon would passe it by, with an honourable scorn. You'l confesse then 'tis Princely to disdain a wrong: and is that all? No, forgivenesse, saith Seneca, is a valiant kinde of revenge: and none are so frequent in pardoning as the couragious. He that is mo∣destly valiant, stirs not till he must needs, and then to purpose: Like the Flint, he hath fire in him, but it appears not, untill you force it from him: Who more valiant than Ioshna? and he held it the noblest victory, to over∣come evil with good: for the Gibeonites took not so much pains in coming to deceive him; as he, in going to deliver them. And Cicero more com∣mends Caesar for overcoming his own courage in pardoning Marcellus, than for the great victories he had against his other enemies. Yea, a dominion over ones self is greater then the Grand Signiory of Turkie. For as the grea∣test knowledge, is truly to know thy self; so the greatest conquest, is to subdue thy self. He is a wise man that can avoid an evil, he is a patient man that can indure it, but he is a valiant man that can conquer it. And indeed, for a man to overcome an enemy, and be overcome by his own passions, is to con∣quer a petty village with the losse of a large City. What saith a Father? Mi∣serable is that victory wherein thou overcomest thine enemy, and the Divell in the mean time overcomes thee: thou slayest his body, the Divell thy soul Now we deem him to have the honour of the warre, that hath the profit of it. But as an Emperour said of the means prescribed him to cure his Lepro∣sie (which was the blood of Infants) I had rather be sick still, than be reco∣vered by such a medicine: so wilt thou in this case, if thou hast eithe•• bowels or brains.

Yea, if the price or honour of the conquest be rated by the difficulty; then to suppresse anger in thy self, is to conquer with Hercules, one of the Fu∣ries: To tame all passions, is to lead Cerberus in chains: and to indure af∣flictions and persecutions strongly and patiently, is with Atlas to bear the whole World on thy shoulders, as saith the Poet.

It is no shame to suffer ill, but to do it: to be evil, we are all naturall disposed: to be holy and good, is the difficulty. Yea, every beast and vermine can kill: it is true prowesse and honour to give life and preserve it. Yea a beast being snarled at by a cur, will passe by as scorning to take notice there∣of. I, but is it wisdome so to do? Yes, first, the ancient received opinion is, that the sinews of wisdome▪ are slownesse of 〈…〉〈…〉

None more wise then Salomon, and he is of opinion, That it is the glory of a man to passe by an offence, Prov. 19.11. We fools think it ignominy and cow∣ardise, to put up the lye without a stab: a wrong, without a challenge: but Salomon, to whose wisdome all wise men will subscribe, was of another judg∣ment; and to this of Salomon, the wisest heathen have set their seal: Pit∣tacus the Philosopher holds, That, pardon is better than revenge, inasmuch as the one is proper to the spirit, the other to a cruell beast. And Demo∣sthenes being reproached by one, answers, I will not strive with thee in this kinde of fight; in which he that is overcome is the better man. But, how Socrates, whom the Oracle of Apollo pronounced the wisest man alive, and all the rest of the Philosophers approved of it, both by judgment and practise; we shall have occasion to relate in the reasons insuing. No tru∣er note of a wiseman than this; he so loves as if he were to be an enemy, and so hates as if he were to love again. We know a spark of fire falling upon a solid body, presently goes out, which falling upon combustible matter kindles and burns: Now as with fire, the light stuff and rubbish kindles sooner than the solid and more compact; so, anger doth sooner inflame a fool than a man composed in his resolutions. This the holy Ghost witnesseth, Eccles. 7. Be not thou of a hasty spirit to be angry; for anger resteth in the bo∣some of fools, vers. 9. So much fury, so much folly: the more chasing, the lesse wisdome.

Some have no patience to bear bitter scoffs; their noses are too tender to indure this strong and bitter Wormwood of the brain. Others again like tyled houses, can admit a falling spark unwarmed; it may be coals of Iuni∣per, without any danger of burning: Now, what makes the difference? the one hath a good headpiece, and is more solid, the other are covered with such light, dry straw, that, with the least touch they will kindle and flame about your troubled ears: and when the house is on fire, it is no disputing with how small a matter it came. I confesse, I finde some wise men ex∣treamly passionate by nature, as there is no generall rule but admits of some exceptions: Even God himself, had particular exceptions, from his generall Laws: as the Cherubims over the Ark, was an instance against the second Commandment: the Israelites robbing the Aegyptians against the eight: the Priests breaking the Sabboth, Matth. 12.5. against the fourth: and Phineas killing Zimry, against the sixth, Numb. 25.8. And these, as they are more taken with a joy, so they tast a discontent more heavily: In whom Choler like fire in stubble is soon kindled, and soon out: for they are stung with a Nettle, and allayed with a Dock: being like Gun-powder, to which you no sooner give fire, but they fly in your face. And they say these hot men are the best natur'd: but I say; then the best are naught: And it is a strange fit that transformes a wise man (with Apulcius) into an Asse; yea, a Tyger. And others again, none of the wisest, who are free from being affected; And as they never joy excessively, so they never sorrow inordinate∣ly; but have together lesse mirth and lesse mourning; like patient Gamsters, winning and losing, are all one. But for the most part, it is otherwise. Yea, ••••••atience is the Cousin german to frenzie. How oft have we heard men that

have been displeased with others, tear the Name of their Maker in pieces?

And lastly, This of all others is the most divine and Christian-like re∣venge; witnesse our Saviour Christ, who by death, overcame death; as Da∣vid cut off the head of Goliah, with his own sword: and even then tryum∣phed over his enemies, when most they seemed to tryumph over him, Col. 2.15. And the Martyrs, who are said by the holy Ghost, to overcome the great Dragon, that old Serpeut called the Divell and Satan, in that they lo∣ved not their lives unto the death, Rev. 12 11. Their conquering was by dying, not by killing: and, can the back of Charity now bare no load? are the sinews of Love grown so feeble? And holy David, who when he had Saul at his mercy, in stead of cutting off his head, as his servants perswaded him, only cut off the lap of his garment, and after thought that too much al∣so. And at another time, when the Lord had closed him into his hands, finding him asleep in the Fort, in stead of taking away his life, as Abishai counselled him, he took away his Spear, and in stead of taking away his blood from his heart, he takes a pot of water from his head. That this kinde of revenge for a man to finde his enemy at an advantage, and let him depart free, is generous and noble, beyond the capacity of an ordinary man: you may hear Saul himself confesse, 1 Sam. 24.17, to 23. Again, when the King of Syria sent a mighty Host to take Elisha, and the Lord had smote them all with blindnesse, and shut them into Samaria; what doth the Prophet? slay them? No: indeed the King of Israel would fain have had it so, his fingers itcht to be doing: but Elisha commanded bread and water to be set before them, that they might eat and drink, and go to their Master, 2 King. 6.22. So a Christian truly generous, will omit no opportunity of doing good: nor do evil, though he have opportunity: for to may, and will not, is the Christians laud.

Which yet is not all, for besides that it is the most generous, noble, va∣liant, wise, divine and Christianlike revenge, to passe by and forgive injuries; our Saviour Christ, in whom is the fountain of all wisdome and knowledge, as all the senses are in the head, Zach. 4.12. allowes none for magnanimous, but such as together with forgiving, blesse those that curse them, and do good to such as hurt them, Matth. 5.44. The case of Moses, Steven, and ma∣ny others; as I shall shew in Chapter 31. which is true generosity indeed. But how contrary is the opinion of the World, to the judgment of God, and the wisest of men concerning valour! For, should the greatest and gravost Divine in the Land preach this; our impatient Gallants would not beleeve, but that it consists in a brave revenge, and that an humble pa∣tience is an argument of basenesse, and that every wrong or disgracefull word, is quarrell just enough to shed blood. And lest there should want offences, or they give place unto wrath, as the Apostle adviseth, Rom. 12.19. they will strive for the way, or contend for the wall, even to the death: which proves them to be as wise as a wall, for they come short of the wisedom of beasts. Pliny tells us of two Goates (Mutianus being an eye-witnesse) which meeting on a straight and narrow bridge, that the one could not passe by the other▪ nor turn aside to return back again: neither made his way by

overturning the other, but the one lay down, that the other might go over him. I pray God their too much turning to the right hand before man, cause them not to be set at Christs left hand, with those Goates which are desti∣ned to everlasting fire. But certainly, if they amend not their course, God shall condemn them for invading his office, for vengeance is his, and that they call courage, he shall judge outrage.

Woe is me, into what unhappy times are we fallen, and how hath the devill blinded and bewitcht our Gallants; that the wretchedest and basest cowardise, should ruffle it out in the garb of valour; while the truly valiant passe for, and are reputed cowards. And how great is the corruption of mans heart, which is not ashamed of things shamefull; and yet ashamed of things wherein they ought to glory. Is this courage, to kill one another for the wall? as though either of their honours were of more worth then both their souls. Yea, suppose they overcome, is not this power of theirs the greatest infirmity? for whether they thus die or kill, they have committed murther; if they kill, they have murthered another; if they die, they have murthered themselves: Surviving, there is the plague of conscience: dying, there is the plague of torments: if they both escape, yet it is homicide, that they meant to kill. O that they would take notice of this, and lay it to heart!

But what's the reason of this their mistake? what makes them judge Iob a fool? and count David a coward? for their humble patience? this is the difference; there was the faith, and patience of the Saints; here is the infidelity, and impatience of sinners, whom the Devill hath bewitcht, to glo∣ry in their shame; or in plain English, a reprobate judgment is the only cause: for with them, every vertue is counted a vice, and every vice a ver∣tue, as their own words witnesse: in nicknaming each vice and grace with opposite titles. But as when it was objected to a Martyr, that his Christ was but a Carpenters sonne; he answered, yea, but such a Carpenter as built Heaven and Earth: so we grant, we are Cowards, as they tearm us, but such cowards as are able to prevail with God, Gen. 32.26, 28. Exod. 32.10. And overcome the World, the Flesh, and the Devill, 1 Joh. 5.4. Gal. 5.24. 1 Joh. 2.14. which is as much valour and victory as we care for.

CHAP. XIX. That suffering is the only way to prevent suffering.

3. BEcause suffering is the only way to prevent suffering? Revenge being one of those remedies, which, not seldom, proves more grievous than the disease it selfe. When once Xantippe, the wife of Socrates, in the open street pluckt his cloak from his back; and some of his acquaintance coun∣selled him to strike her: he answers, You say well; that while we are brawling and fighting together, every one of you may clap us on the back and cry; Hoe, well said, to it Socrates: yea well done Xantippe, the wisest of the twain. When Aristippus was asked by one in derision, where the great high friendship was become, that formerly had been be••ween him and Aeschi••es? he answers, It is asleep, but I will go and awaken it; and

did so, lest their enemies should make it a matter of rejoycing. When Phi∣lip of Macedon was told that the Grecians spake evil words of him, not∣withstanding he did them much good, and was withall counselled to cha∣stise them; he answers, Your counsel is not good, for if they now speak evil of us, having done them good only; what would they then if we should do them any harm? And at another time, being counselled either to ba∣nish, or put to death one who had slandered him; he would do neither of both, saying, It was not a sufficient cause to condemn him: and for banishing, it was better not to let him stirre out of Macedoneia, where all men knew that he lyed; then to send him among strangers, who not knowing him, might admit his slanders for truth: better he speak where we are both known, then where we are both unknown. And this made Chrysippus, when one complained to him, that his friend had reproached him privately; answer, Ah, but chide him not, for then he will do as much in publike. Neglect will sooner kill an injury, than Revenge. These tongue∣squibs, or crackers of the brain, will die alone, if we revive them not: the best way to have them forgotten by others, is first to forget them our selves. Yea, to contemn an enemy, is better then either to fear him, or answer him. When the Passenger gallops by, as if his fear made him speedy, the Cur fol∣lowes him with open mouth and swiftnesse: let him turn to the brawling Cur, and he will be more fierce; but let him ride by in a confident neglect, and the Dog will never stir at him, or at least will soon give over and be quiet. Wherefore, when aspersed, labour as the eclipsed Moon, to keep on our motion, till we wade out of the shadow, and receive our former splendor. To vex other men, is but to prompt them how they should again vex us. Two earthen pots floating on the water, with this Inscription, If we knock, we crack; was long ago made the Emblem of England and the Low-Countreys. When two friends fall out, if one be not the wiser, they turn love into anger and passion, passion into evil words, words into blowes; and when they are fighting, a third adversary hath a fair advantage to insult over them both. As, have you not sometimes seen two neighbours, like two Cocks of the Game pick out one anothers eyes, to make the Lawyers sport; it may be kill them? As while Iudah was hot against Israel, and Israel hot against Iudah, the King of Syria smote them both. At least Sathan that common and arch enemy will have us at advantage. For as vain men delight when two Dogs, or two Cocks are a fighting, to encourage and prick them for∣ward to the combate: Even so doth Satan deal with us; Controversies, like a pair of Cudgels, are thrown in by the Devill, and taken up by male-contents, who baste one another while he stands by and laughs. And we cannot please the Divell better: for as the Master of the Pit oft sets two Cocks to fight together, unto the death of them both; and then after mu∣tuall conquest, suppeth perchance with the fighters bodies: Even so, saith Gregory, doth the Devill deal with men. He is an enemy that watcheth his time, and while we wound one another, he wounds and wins all our souls. Thus, like the Frog and the Mouse in the Fable; while men fight eagerly for a toy; the Kite comes (that Prince, and chief Foul that ruleth in the aire,)

and snatcheth away both these great warriours. Or, like two Emmets in the mole hill of this earth, we fight for the mastery; in mean while comes the Robin-red breast and picks both up, and so devours them. But on the o∣ther side, by gentlenesse we may as much pleasure our selves. It is said of Ari∣stides, when he perceived the open scandall which was like to arise, by reason of the contention sprung up between him and Themistocles, that he besought him mildly after this manner: Sir, we both are no mean men in this Com∣mon-wealth; our dissention will prove no small offence unto others, nor dis∣paragement to our selves: wherefore good Themistocles, let us be at one a∣gain; and if we will needs strive, let us strive who shall excell other in ver∣tue and love. And we read of Euclides, that when his Brother (in a vari∣ance between them) said, I would I might die if I be not revenged of thee; he answered again, Nay, let me die for it, if I perswade thee not otherwise before I have done: by which one word he presently so won his Brothers heart, that he changed his minde, and they parted friends. Milde words, and gentle behaviour may be resembled to Milk, that quencheth Wild-fire; or Oyl, that quencheth Lime which by water is kindled. And this was Davids way of overcoming, 1 Sam. 24. He whose Harp had wont to quiet Sauls frenzie, now by his kindnesse doth calm his fury, so that now he sheds tears instead of blood: here was a victory gotten, and no blow stricken. The King of Israel set bread and water before the host of the King of Syria, when he might have slain them, 2 King. 6.23. What did he lose by it? or, had he cause to repent himself? No, he did thereby so prevent succeeding quarrels, that as the Text saith, the bands of Aram came no more into the Land of Israel; so every wise Christian will do good to them that do hurt to him, yea blesse and pray for them that curse him, as our Saviour advi∣seth: neither is he a fool in it, for if grace comes (and nothing will pro∣cure it sooner than prayers and good examples) though before they were evil enemies; now they shall neither be evil, nor enemies. It was a wit∣ty answer of Socrates, who replied when one asked him, why he took such a mans bitter railing so patiently,; It is enough for one to be angry at a time. For if a wise man contend with a foolish man, saith Salomon, whether he be angry, or laugh, there is no rest, Prov. 29.9. whereas gentle speech appeaseth wrath, and patience bridleth the secret pratling of mockers, and blunteth the point of their reproach. Had not Gideon, Judg. 8. learned to speak fair as well as to smite, he had found work enough from the swords of Iosephs sonnes: but his good words are as victorious as his sword: his pacification of friends, better than his execution of enemies, Vers. 2, 3.

As it is not good to flatter or lye, no more is it in some cases, to speak the truth: we know the Asse and the Hound in the Fable, were both kild by the Lyon; the one for hi•• slattery in commending the sweetnesse of his breath; the other for his plain dealing, when he affirmed, it had an ill sa∣vour; whereas the Fox, by pretending he could not smell, by reason of a cold he had got, saved his life.

Rage is not ingendred, but by the concurrence of cholers, which are easi∣ly produced one of another, and born at an instant. When the stone and

the steel m••ets, the issue ingendred from thence is fire; whereas, the sword of anger being struck upon the soft pillow of a milde spirit, is broken. The shot of the Cannon hurts not Wool, and such like yeelding things; but that which is hard, stubborn, and resisting. He is fuller of passion than reason, that will flame at every vain tongues puff: A man that studies revenge, keeps his own wounds green and open, which otherwise would heal and do well. Anger to the soul, is like a coal on the flesh, or garment; cast it off suddenly, it doth little harm; but, let it lye, it frets deep. Wherefore saith one, their malice shall sooner cease than my unchanged patience. A small injury shall go as it comes; a great injury may dine or sup with me, but none at all shall lodge with me; for why should I vex my self, because another hath vexed me? That were to imitate the fool that would not come out of the Pound, saying, They had put him in by Law, and he he would come out again by Law: or Ahab, who because he could not have his will on Naboth, would be re∣venged on himself. As the mad-man tears his own hair, because he cannot come at his enemies: Or Thamar, who defiled her self, to be revenged of her Father in law Iudah. Or little children, who one while forbear their meat, if you anger them; another time, if you chance to take away but one of their gugawes, amongst many other toyes which they play withall, will throw away the rest, and then fall a puling and crying out-right: Or the Hedg-hog, which having laden himself with Nuts and fruits, if but the least Filberd chance to fall off, as he is going to disburden them in his store-house, will fling down all the rest, in a peevish humour, and beat the ground for anger, as Pliny writes: Or Dogs, which set upon the stone that hath hurt them, with such irefull teeth, that they hurt themselves more than the thrower hurt them; and feel greater smart from themselves, than from their enemy: which makes Archelaus say, it is a great evill, not to be able to suffer evill: And a worthy Divine of ours, I will rather suffer a thousand wrongs than offer one; I will suffer an hundred rather than return one; I will suffer many ere I will complain of one, and indea∣vour to right it by contending: for, saith he, I have ever found, that to strive with my superiour, is furious; with my equals, doubtfull; with my inferior, sordid and base; with any, full of unquietnesse. Satyrus, knowing himself cholerick▪ and in that whirty of minde apt to transgresse; when he but suspected ill language from any, he would stop his ears with wax, lest the sense of it should cause his fierce blood to seeth in his distempered skin, And good reason; if not for wisdomes sake, yet for a mans own bodily healths sake: For the Emperour Nerva, by passionate anger got a Feaver that kild him. And the Emperour Valentinianus died by an eruption of blood through anger. And Vinceslaus King of Bohemia, in his rage of choler a∣gainst his Cup-bearer, fell into a Palfie that killed him. Again, Caesar, al∣though he could moderate his passions, having in that civil garboyl inter∣cepted a Packet of Letters written to Pompey from his Favorites, brake them not open but burnt them immediately. And Pompey committed those Letters to the fire before he read them, wherein he expected to finde the cause of his grief. Both upon wise and mature ground, that they might not

play booty against themselves, in furthering an enemies spite. And cer∣tainly if we well consider it, we shall meet with vexations enough that we cannot avoid if we would never so fain. We need not (like Cercion in Suidas) wrestle, or (with foolish Pannus) go to law with every man we meet. And yet some (as if they did delight to vex their own souls, like the Ethiopians, who, as Diodorus relates, lame themselves if their King be lame) will be very inquisitive to know what such a one said of them in private: but had they as much wit as jealousie, they would argue thus with themselves, Small injuries I would either not know, or not minde; or, know∣ing them, I would not know the Author; for by this I may mend my self and never malice the person.

I might go on, and shew you, that Greece and Asia were set on fire for an Apple: That, not a few have suffered a sword in their bowels, because they would not suffer the lye in their throats: As, how few of these Salaman∣ders who are never well but when they are in the fire of contention, are long lived? Like Xenophilus, who as Pliny reports lived a hundred and five years without sicknesse: Whereas the Raven, the Elephant, the Hart and the Dove, which have no gall [Patient Christians] one of them outlive many of the other. And lastly, I might shew, that if we ••uffer not here with patience, we shall suffer hereafter with grief; for the wages of anger is judge∣ment, even the judgement of hell fire, Mat. 5.22. But two and twenty yards is enough for a piece.

CHAP. XX. That they bear injuries patiently, because their sinnes have deserved it, and a farre greater affliction.

4. HE suffers his enemies reproaches and persecutions patiently, because his sinnes have deserved it, and a farre greater affliction. David felt the spite of his enemies, but he acknowledgeth his sinne to be the cause, (2 Sam. 16.11.) and God the Author, Psal. 39 8. From which considera∣tion he drawes this inference; I should have been dumb, and not have opened my mouth, because thou didst it, Vers. 9. and so goeth on: Re∣move thy stroak from me, for I am consumed by the blow of thine hand, Vers. 10. Whatsoever is the weapon, it is thy blow. Whence it hath alwayes been the manner of Gods people, to look up from the stone to the hand which threw it; and from the effect, to the cause. What saith Ioseph to his envious brethren that sold him into Aegypt? Ye sent not me hither, but God, Gen. 45.8. And Iob being robbed by the Sabeans, they being set on by Satan; doth not say, the Devill took away, or the Sabeans took away, but the Lord hath taken away, Job 1.21. And David speaking of his sonne Absoloms treason, I was dumb and said nothing; why? because it was thy doing, Psal. 39.9. And what, think you, was the reason our Saviour Christ held his peace and answered nothing, as the Text saith, but suffered his enemies, the Chief Priests, Scribes and Pharisees, and Pilate, to revile him, and crucifie him? but to approve the equity and justice of God the Author thereof: for, although it were blasphemy to say he was

a sinner; yet taking upon him the sinnes of the whole world, he knew those sinnes had deserved as much, and therefore he is silent, Mat. 26.62, 63. It is true, other reasons are given, as that he answered nothing, because it was now his time to suffer, not to do; his work was now to be crucified, and not to be dignified: or, as another, he spake not a word to Herod, be∣cause Herod had taken away his voice in beheading Iohn Baptist; but this without doubt was the main reason. Even in like manner it is with the truly gracious; they being wronged, do not suffer rage to transport them, as it doth beasts to set upon the stone or weapon that hath hurt them, like little Children, who if they fall, will have the ground beaten: their false grief is satisfied with feigned revenge. But, they look higher, even to God that occasioned it. Or if they be angry, they turn their malice from the person which punisheth them, to the sinne by which and for which he came to have leave and power to punish them; and to themselves, for committing such sins. The cause of their suffering doth more vex them, than the things which they suffer: and they grieve more for the displeasure of God, than for the stripes of his displeasure. It is not the punishment, but the cause of it, makes them sorrowfull: And indeed, to speak home to every mans con∣science, why are we patient or impatient? it is worth the noting, when sinne lyes light, then reproaches and contempt lye heavy, whereas if we truly feel the weight of sinne; all indignities will be as nothing. Or thirdly, In case they do return an answer, it is after the manner of Epictetus, who would not deny the sins his enemy taxed him with; but reproves his ig∣norance rather in that being unacquainted with the infinity of his crimes, he layes only two or three to his charge, whereas indeed he was guilty of a million. Or as Latymer was wont; who rejoyced when any objected in∣discretion against him in his Sermons: saying he knew by that, that they could not object against the matter it self. Or according to Philip of Macedon his example, who would not punish Nicanor, although he openly spake evill of him; saying, when he heard thereof, I suppose Nicanor is a good man, it were better to search whether the fault be in us, or no: so no sooner shall an holy mans enemy accuse him of hypocrisie, pride, pas∣sion, covetousnesse, &c. but he will go to God, and accuse himself, and com∣plain, I am so indeed; yea with Paul, I am the chief of all sinners, I am more vile than his termes can make me, and I much marvell my punish∣ment is no greater then to hear a few ill and bitter words. And indeed one would think whatsoever is not pain nor sufferance (or admit it be pain and sufferance,) so long as it is not a curse but a crosse, may well be born without grumbling. What said that Gentleman in Athens to his friends? when Ashuerus came and took away half his plate, as he was at dinner with him, they admiring that he was not a whit moved thereat; I thank God, quoth he, that his Highnesse hath left me any thing.

Yea, suppose we lose all we have; our goods are furthest off us: and if but in these we smart, we must confesse to finde favour.

Or admit, they hurt our bodies, or kill us, which they may soon do if God but give leave; for our life (even the best of us) is but like a bubble,

which boyes blow up in the ayre, and presently again blow into meer ayr. Caesar goes an Emperour to the Senate, is brought a Corps home again. What ever, I say, befals us, this would be our meditation; he that afflicted me for a time, could have held me longer; he that touched me in part, could have stricken me in whole: he that laid this upon my body, hath power to lay a greater Rod both upon my body and soul, without doing me the least wrong.

That all crosses and curses, temporall, spirituall and eternall, even from the pains of the damned, to the very Itch, as Moses sets down, Deut. 28.27. are deserved, and come not upon us against equity (equity I say in respect of God, not in respect of men; they come from a just Author, though from an unjust instrument,) And that sinne is the ground of all our griefs, the source of all our sufferings, wickednesse the root of our wretchednesse: that we are disciplin'd, is from our defects; is a truth undeniable appears plain∣ly: for, first God affirms it, Deut. 28. Isa. 57.17. Hos. 13.9. Jer. 30.15. and 4.18.

Secondly, His servants confirm it, 1 Chron. 21.17. Isa. 64.5. Dan. 9.7, 8, &c. Lam. 1.5, 8. and 3.39, &c. Ezra 9.13. Luk. 23.41.

Thirdly, Good reason makes for it, sinfull men smite not their dogs, much lesse their children, without a cause: and shall we think the just God will smite without just cause? his judgements (saith a Father) are sometimes se∣cret, alwayes just. No misery had ever afflicted us, if sinne had not first in∣fected us.

What's the reason we all die? it could not be in justice if we had not all sinned; and so, of all other evils: even sicknesse originally proceeds from sinne, and all weaknesse from wickednesse: one man languisheth of a Consumption, another laboureth of a Feaver, a third is rackt with the Gout, a fourth swoln with the Dropsie, a fift hath his soul let out with a sword; every one hath a severall way to bring him to the common end, death: but, sinne is the universall disease, Death passed upon all, for all have sinned, Rom. 5.12. Iames 3.2. Yea as we brought a world of sinne into the world with us; so since, each man hath broken every one of Gods ten Laws, ten thousand times, and ten thousand wayes: which is far from a privative ho∣linesse, in reforming that which is evill, and a positive holinesse, in perform∣ing that which is good, Eph. 4.22, 23. and every sin helps: for as originall sin is the originall cause of death, so actuall sins hasten it.

But to conclude in generall, that sin is the cause we suffer, is not suffi∣cient: for commonly no judgement comes from God, but, some particular provocation of man went before it: the hand of Divine Iustice seldom makes us smart, without some eminent cause foregoing: therefore, David seeing a famine in the Land, inquires for the particular provoking sin, 2 Sam. 21.1. so when we suffer, our question should be, What have we done? yea, what have we done in the same kinde? for, oftentimes we may read our sin in our punishment, as it fared with Adonibezeck, Judg. 1.7. and many other mentioned in Scripture. Sodom was burnt with fire un∣naturall, as they burned with lust unnaturall. Absoloms chief pride lay in his

hair; and that became his halter. Salomon dividing Gods Kingdom, had his own Kingdom divided. David hath slain Vriah with the sword, therefore the sword shall not depart from his house. Dives would not give Lazarus a crum, Lazarus shall not bring Dives a drop. Iudas was the instrument of his Masters death, he shall be the instrument of his own death. Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage, and carry him about the world in triumph: But, Tamberlaine having conquered that bragging Turk, carried and carted him through all Asia; to be scorned of his own people. For instance, Is any one censured, reviled and perse∣cuted of lewd men, for being religious? Let him reflect upon his life past, and happily their revilings and persecutions will bring to his remem∣brance, that he himself, before his conversion, hath likewise censured, revi∣led or persecuted others: It may be his naturall, spirituall or politicall pa∣rents, in some kind or other: as who can plead innocency herein? and he that is not humbled for his sin, is not yet justified from his sin. Yea, so often as thou remembrest thy sin•• without grief, so often thou repeatest those sins by not grieving. Dion of Syracusa being banished, came to Theodorus Court a suppliant, where not presently admitted, he returned to his companion with these words: I remember I did the like when I was in the like dignity: He called his deeds past to a new reckoning. So when thou receivest an injury, remember what injuries thou hast offered: look not to be exempt from the same wrongs which thou hast done; for he that doth wrong, may well receive it: we may well suffer patiently, when we know we suffer justly. To look for good, and to do bad, is against the Law of retaliation.

Or secondly; Is any one wronged in his good name, without giving the least cause of scandall, either at present or heretofore, which troubles him above measure? let him neverthelesse reflect upon himself, and per∣haps he shall finde the cause lie lurking in his own bosome: as thus it may be, thou hast not defamed thy neighbour; but hast thou not delighted to hear others speak evil of him? Hast thou been tender of his reputation, and as much as thou couldest vindicated his good name?

Or thirdly, Doth not a proud heart make thee over-apprehensive of the wrong? Does not the injury seem great to thee, because thou seemest great to thy self? If so; be but little and lowly in thy own eyes, and the wrong will seem lesse: for no man can sweetlier put up disgraces from others, than he who hath first learned to despise himself. Yea, this Straw-diadem hurts none, but the proud and impatient: for, suppose thou findest here but hard fare, and as ill drest; a poor hungry humble soul will down with all, well enough.

Or fourthly, Hath not self-conceitednesse broken thy credit? probably, if thou wouldest think worse of thy self, thou shouldest be better thought of: But commonly all is well while we are well esteemed; yea, with many, their reputation is more cared for, than their God. Neither would he be censured for sin, that fears not to be damned for it. If this hath been thy case; henceforward, let it trouble thee more to do a fault, than to hear of

it: and when thou art evill spoken of by another; call thy self to account before him: it may be thou deservest it; be more sorry that it is true, than that it is known.

Or lastly, Admit men charge thee wrongfully, and thou canst not finde out thy sin by thy punishment; yet know, that what thou sufferest is most just in respect of God who is the Author; and who does not alwayes punish sin in kinde: As for example, how many Murthers have been punished in a mutinous word? the tongue in some rash language, hath scourged the in∣iquity of the hand. One hath done many robberies, scap't many searches, at last when all hath been forgotten, he hath been hanged for accessary to a Theft he never knew: Suspected felony hath often paid the price of an unknown Rape. And they that have gone away with unnaturall filthinesse, have yet clipt oft their dayes with their own Coyn: so that still Gods judge∣ments are just, even when mans may be unjust: which in all cases would be acknowledged, as the godly ever do. Mauricius that good Emperour, when he, his wife and his five sons were taken, his wife and sons put to death, and himself waiting for the like fatall stroke, could conclude thus; Iust art thou, O Lord, in all thy wayes, and holy in all thy works, as it is in the Psalms. And a Martyr, when he was burning at a stake; Welcome flames, my sin hath deserved more than here I can be able to suffer. And certain∣ly, they are angry with Heaven for justice, that are angry with them for inju∣stice. Wherefore, if thou hast been heretofore so simple as to return like for like; henceforward, lay thy hand upon thy mouth, and say with Iob, Once have I spoken, but I will answer no more; yea twice, but I will proceed no fur∣ther, Job 40.4, 5 I will not so much consider how unjust man is that gives the wrong, as how just God is, that guideth it. And this would be our meditation in all other cases; namely, to think whose hand strikes, whe∣ther by a Plurisie, or a Feaver, or a Sword, or whatever the Instrument be; and to conclude the blow is Gods, whatsoever, or whosoever is used as the weapon. Yea it comes not without our desert, for God is just: nor shall be without our profit, for God is mercifull. And he that doth not argue thus, comes short of the very Heathen. For Socrates could tell the Athe∣nians, when they condemned him to die, that they could do nothing but what the gods permitted, and nature had before ordained. And in common reason; can a Clock go without a weight to move it? or a Keeper to set it? No.

Now this being premised, namely, that we endure nothing from our ene∣mies, but that we have justly deserved from God: Yea, that we are more be∣holding to our greatest enemies, touching the knowledge of our selves, than the best friends we have; how should we not with David, refuse to revenge our selves, in case any wicked Shemei, rayl, curse, or cast stones at us, have we never so much power and opportunity to do it? Yea, admit some Abishai would do it for us, how should we not say, Let him alone, suffer him to curse, for the Lord hath bidden him, 2 Sam. 16.11.

Again secondly, If we make this use of our sufferings; what more preciou•• than the reproaches of an enemy? for thereby we shall sooner and

more plainly hear of our faults, than by a friend; although neither in a good manner, nor to a good end. We have great need (quoth Diogenes) of faithfull friends, or sharp enemies: Every one hath use of a Monitor: but friends in this kinde, are so rare, that no wise man would willingly forego his enemy at any rate. Wherefore saith one, He shall be no friend to me, that is a friend to my faults, and I am no friend to my self, if I think him my enemy that tells me of them.

CHAP. XXI. They are Patient, because their sufferings are counterpoysed and made sweet with more then answerable blessings.

5. HE beareth the Crosse patiently, because it is counterpoysed and made sweet with more than answerable blessings. Satan and the world may take many things from us, as they did from Iob, viz. health, wealth, outward peace, friends, liberty, credit, &c. but they can never take God from us, who gives all: and at the same time supplies the want of these, with comforts farre ••urpassing, and transcending them. And therefore in the midst of misery we say with Iob, Blessed be the name of the Lord.

Quest. But with what comforts doth the Lord supply our losses?

Answ. The assurance of the pardon of sinne alone, is able to cleer all storms of the minde: it teacheth misery, as sicknesse, poverty, famine, imprison∣ment, infamy, &c. to laugh: not by reason of some imaginary epicycles, but by naturall and palpable reasons. Yea, let death happen, it matters not: When a Malefactor hath sued out his pardon, let the Assises come when they will, the sooner the better.

But, to this is added the peace of conscience (the marrow of all comforts,) otherwise called the peace of God, which passeth all understanding, and sur∣passeth all commending: and never did man finde pleasure upon earth, like the sweet testimony of an appeased conscience, reconciled unto God, cleansed by the blood of the Lamb, and quieted by the presence of the holy Ghost. Yea, hadst thou (who most dotest upon the world) but these comforts, thou wouldest not change them for all that Satan once offered to our Saviour, and are now accepted by many. O good life (saith an Ancient Father) what a Ioy art thou in time of distresse! And another, Sweet is the feli∣city of that man, whose works are just, and whose desires are innocent: though he be in Phaleris Bull. For these are priviledges which make Paul happier in his chain of Iron, than Agrippa in his chain of Gold, and Peter more merry under stripes, than Caiphas upon the Iudgment-seat: and Ste∣ven the like: For though he was under his persecutors for outward condi∣tion, yet he was far above them for inward consolation. Neither had weal∣thy Craesus so much riches, in his coffers, as poor Iob had; in his conscience. Yea, how can he be miserable, that hath Christ and all his merits made sure to him; that hath his Name written in Heaven, yea, that is already in Heaven! for, where our desires are, there our selves are. And the heavenly-minded live not so much, where they live, as where they love; that is to say▪

in Christ: Surely, his soul must be brim full of brave thoughts, that is able to refresh himself with this Meditation, God is my Father, the Church my Mother, Christ the Iudge my elder Brother and Advocate, the holy Ghost my Comforter, the Angels mine attendance; all the Creatures mine, for use, the stock of the Churches Prayers mine for benefit; the world mine Iune; Heaven my home; God is alwayes with me, before me, within me, overseeing me; I talk with him in Prayer, he with me in his word, &c. Sure if these be the accustomed meals of a good soul, it cannot chuse but keep naturall heat from decaying, and make it happy.

But behold yet a greater priviledge; These comforts do not only support and refresh us, and so supply our losses in common calamities; but even in the midst of tortures and torments, which otherwise were intollerable: The naturall mans stomack cannot (of all enemies) endure hunger: yea a prison, where he must alwayes lie under hatches, makes him all amort: but worthy Hawkes could clap his hands for joy in the midst of the flames. And Vincentius (as Luther reports) made a sport of his torments, and gloried, when they made him go upon hot burning coales, as if they had been Roses. And another that I read of, say; My good friends, I now finde it true in∣deed, he that leaveth all to follow Christ, shall have in this world centuplum, a hundred fold more; I have it in that centuplum peace of conscience with me at parting. And this made Ignatius say, he had rather be a Martyr then a Monark: Nor did he ever like himself, before he was thus tryed: for when he heard his bones crush between the wild beasts teeth, he said, now I be∣gin to be a Christian. And Anaxarchus being laid along in a Trough of stone, and smitten with Iron sledges by the appointment of Nicocreon the Tyrant of Cyprus, ceased not to cry out, strike smite and beat; it is not Anax∣archus, but his vail you martyr so. And a Child in Iosephus, being all rent to death with biting snippers at the commandment of Antiochus, could cry with a loud, assured, and undaunted voice; Tyrant, thou losest time, loe I am still at mine ease: what is that smarting pain? where are those torments which whilome thou didst so threaten me withall? my constancy more trou∣bles thee, than thy cruelty me. And how many more of those Martyrs in Queen Maryes Raign, were even ravished, before they could be permitted to die? so great, and so passing all expressing, is the peace and comfort of a good conscience.

Now as the Priests of Mercury when they eat their figgs and honey, cri∣ed out, O how sweet is truth! so if the worst of a Beleevers life in this world, be so sweet; how sweet shall his life be in Heaven! but Ile hold you no longer in this.

A man that hath his sins pardoned, is never compleatly miserable, till conscience again turns his enemy: whereas on the contrary; take the most happy worldling that ever was, if he have not his sins pardoned, he is com∣pleatly wretched (though he sees it not:) suppose him Emperour of the whole world, as Adam, when he was in Paradise, and Lord of all; what did it avail him so long as he had a tormentor within, a self-condemning conscience? which told him, that God was his enemy, and knew no other

then that hell should be his everlasting portion? Certainly this like a damp, could not chuse but put out all the lights of his pleasure, so that Paradise it self was not Paradise to him: which is the case of all wicked men, be they never so great, never so seemingly happy.

True; wicked men think the godly lesse merry, and more miserable than themselves: yea some, that mirth and mischief are only sworn brothers, but this is a foundationlesse opinion. For first, no man is miserable, because an∣other so thinks him. Secondly, Gods word teacheth, and a good conscience findeth, that no man can be so joyfull as the faithfull, though they want many things which others may have. S^t Austin before his conversion, could not tell how he should want those delights, he then found so much contentment in: but after, when his nature was changed, when he had another spirit put into him; then he sayes, O how sweet is it to be without those former sweet delights! Indeed, carnall men laugh more, but that laughter is only the hypocrisie, of mirth: they rejoyce in the face only, and not in the heart, as the Apostle witnesseth 2 Cor. 5.12. or as another hath it,

Where O God there wants thy grace, Mirth is onely in the face.

Yea, their own consciences bear me witnesse, as that Spanish Iudge well considered; who when a murther was committed in a tumultuous crowd of people, bared all their bosomes, and feeling upon their brests, discovered the guilty Author by the panting of his heart. And Tully who makes it an argu∣ment of Roscius Amerinus Innocency, that he killed not his Father, because he so securely slept. Yea, as in prophane joy, even in laughter the heart is sor∣rowfull; so in godly sorrow, even in weeping, the heart is light and cheerfull. The tears of those that pray, are sweeter than the joyes of the Theatre, saith S^t Augustin; for our cheeks may run down with tears, and yet our mouthes sing forth praises; the face may be pale, yet the heart may be quiet and cheerfull: so S^t Paul, as sorrowing, and yet alwayes rejoycing, 2 Cor. 6.10. Neither can it be solid comfort, except it hath his issue from a good conscience. Indeed we therefore are not merry enough, because we are not Christians enough.

Now if all our sufferings are thus counterpoysed, and exceeded with bles∣sings; have we any cause to be angry and impatient? What saith Iob? Shall we receive good at the hand of God, and not evill? He was content to eat the crust with the crumme. Indeed his wife (like the wicked,) would only have fair weather, all peace and plenty, no touch of trouble: but it is not so with the godly, who have learnt better things. Who will not suffer a few stripes from a Father, by whom he receiveth so much good, even all that he hath? Diogenes would have no nay, but Antisthenes must entertain him his Scholer, insomuch that Antisthenes, to have him gone, was forc't to cudgell him: yet all would not do, he stirs not, but takes the blowes very patiently; saying, Use me how you will, so I may be your Scholer and hear your daily discourses, I care not. Much more may a Chri∣stian say unto God, Let me enjoy the sweet fruition of thy presence; speak thou peace unto my conscience, and say unto my soul, I am thy salvation, and

then afflict me how thou pleasest, I am content▪ yea, very willing to bear it. Yea, if we well consider the commodity it brings, we shall rather wish for affliction, than be displeased when it comes, Col. 1.24. For, it even bringeth with it the company of God himself: I will be with you in tribula∣tion, saith God to the disconsolate soul, Psal. 91.15. When Sidrack, Mishack, and Abednego, were cast into the fiery furnace, there was presently a fourth came to bear them company, and that was God himself, Dan. 3.23, to 27. And his presence makes any condition comfortable, were a man even in hell it self. Yea, as when S^t Paul was rapt up to the third Heaven; he was so ravished with the joy thereof, that he knew not whether he had his body about him or not, 2 Cor. 12.2. Whether in the body, or out of the body I can∣not tell, God knoweth. So Gods presence so ravisheth the soul, that while a man suffers the greatest pain, he knows not whether he be in pain or no. Yea God is not only with them, to comfort them in all their tribulation, 2 Cor. 1.4. but in them: for at the same time when the Disciples were persecuted, they are said to be filled with joy, and with the holy Ghost, Acts 13.52. And as our sufferings in Christ do abound, so our consolation also a∣boundeth through Christ, 2 Cor. 1.5. And lastly, he doth comfort us ac∣cording to the dayes we are afflicted, and according to the years we have seen evil, Psal 90.15. So that a Christian gains more by his losses and crosses, than the happiest worldling by all his immunities: as it was said of Demosthenes, that he got more by holding his peace, than other Lawyers did by their pleading.

And if so; our sufferings require patience with thankfulnesse: as it fa∣red with Iob.

Object. But what ever others finde, thy sufferings are not thus counter∣poysed and sweetned?

Answ. What's the reason? get but the light of grace to shine in thy heart, thy prison shall be an Heaven: thy Keepers Angels: thy chains thy glory: and thy deliverance salvation: Grow but heavenly minded, and thou shalt be able to extract gain out of losse: peace out of trouble: strength out of infirmity: out of tears joy: out of sin holinesse: out of persecution profit: out of affliction comfort: For godlinesse in every sicknesse, is a Physician: in every contention, an Advocate: in every doubt, a Schoolman: in all heavinesse, a Preacher; and a comforter unto whatsoever estate it comes, making the whole life, as it were, a perpetuall hallelujah.

Besides, we look for a Crown of glory, even that most excellent and eter∣nall weight of glory, to succeed this wreath of Thorns: but if we are ne∣ver tryed in the field, never set foot to run the race of patience, how can we look for a Garland? Ten repulses did the Israelites suffer, before they could get out of Aegypt; and twice ten more, before they could get pos∣session of the promised Land of Canaan. And as many did David endure before he was invested in the promised Kingdom: many lets came before the Temple was re-edified.

All men would come to Heaven, but they do not like the way: they like well of Abrahams bosome, but not of Dives door. But, God seeth it 〈◊〉〈◊〉

for us to tast of that Cap, of which his Sonne drank so deep; that we should feel a little what sin is, and what his love was; that we may learn patience in adversity, as well as thankefulnesse in prosperity; while one scale is not alwayes in depression, nor the other lifted ever high; while none is so miserable, but he shall hear of another that would change calamities with him.

CHAP. XXII. That they are patient, because patience brings a reward with it.

6. BEcause Patience in suffering brings a reward with it. In reason a man would forgive his enemy even for his own sake, were there no o∣ther motive to perswade him: for to let passe many things of no small moment, as that, if we forgive not, we can do no part of Gods worship that is pleasing to him; for we cannot pray aright, 1 Tim. 2.8. We cannot communicate in the Sacrament, but we make our selves guilty of Christs blood, 1 Cor. 11.27. Matth. 5.24. We cannot be good hearers of the Word, Iames 1.21. and that it makes a man captive to Satan, Ephes. 4.26, 27. and many the like: If ye forgive men their trespasses (saith our Saviour,) your heavenly Father also will forgive you; but if you forgive not men their tres∣passes, neither will your heavenly Father forgive you your trespasses, Mat. 6.14, 15. So he that will not be in charity, shall never be in Heaven: And why should I do my self a shrewd turn because another would? Yea, we desire pardon, as we give pardon; and we would be loath to have our own lips con∣demn us. When we pray to God to forgive us our trespasses, as we also for∣give them that trespasse against us, and do not resolve to forgive our brethren; we do in effect say, Lord condemn us, for we will be condemned: whereas he that doth good▪ to his enemy, even in that act, doth better to him∣self. It is a sigular sacrifice to God, and well-pleasing to him, to do good against evill, and to succour our very enemy in his necessity: but we may perchance heap coals of fire upon the others head, Rom. 12.20. though we must not do it with an intent to make his reckoning more, but our reckon∣ing lesse.

Again, Blessed is the man (saith S^t Iames) that endureth temptation (viz. with patience) for when he is tried, he shall receive the Crown of life, James 1.12. And this made Moses not only patient in his sufferings, but joyfull, esteeming the rebuke of Christ greater riches than all the treasures of Aegypt: For, saith the Text, he had respect unto the recompence of the reward, Heb. 11.26. And well it might; for whereas the highest degree of suffering, is not worthy of the least and lowest degree of this glory, Rom. 8.18. S^t Paul witnesseth, that our light affliction which is but ••or a moment (if it be borne with patience) causeth unto us a far most excellent and eternall weight of glory, while we look not on the things that are seen, but on the things which are not seen, 2 Cor. 4.17, 18. Where note the incomparablenesse and infinite difference between the work and the wages: light affliction receiving a weight of glory; and momentary afflictions, eternall glory: answerable to the reward of the wicked, whose empty delights live and die in a moment:

but their insufferable punishment is interminable and endlesse: As it fared with Pope Sixtus the fifth (who sold his soul to the Devill, to enjoy the glory and pleasure of the Popedom for seven years) their pleasure is short, their pain everlasting: our pain is short, our joy eternall. What will not men undergo, so their pay may be answerable? The old experienc•••• Souldier fears not the rain and storms above him, nor the numbers falling before him, nor the troops of enemies against him, nor the shot of thun∣dring Ordnance about him; but looks to the honourable reward promised him. When Philip asked Democritus, if he did not fear to lose his head, he answered, No: for (quoth he,) if I die, the Athenians will give me a life immortall: meaning, he should be statued in the treasury of eternall fame: if the immortality (as they thought) of their names, was such as strong reason to perswade them to patience, and all kind of worthinesse; what should the immortality of the soul be to us? Alas, vertue were a poor thing, if fame only should be all the Garland that did crown her: but the Christian knowes, that if every pain he suffers were a death, and every crosse an hell; he shall have amends enough. Why, said Ambrose on his death-bed, we are happy in this, we serve a good Master, that will not suffer us to be losers. Which made the Martyrs such Lambs in suffering, that their persecutors were more weary with striking, than they with suffering; and many of them as willing to die as dine. When Modestus the Emperours Lieutenant, told Basil what he should suffer; as confiscation of goods, cruell tortures, death, &c. He answered, If this be all, I fear not: yea had I as many lives, as I have hairs on my head, I would lay them all down for Christ, nor can your master more benefit me than in this. I could abound with examples of this nature. No matter (quoth one of them) what I suffer on earth, so I may be crowned in Heaven. I care not, quoth another, what becometh of this frail Bark my flesh; so I have the passen∣ger, my soul, safely conducted. And another,

If (Lord) at night thou grant'st me Lazarus boon, Let Dives dogs lick all my sores at noon,

And a valiant Souldier going about a Christian atchievement; My com∣fort is, though I lose my life for Christs sake, yet I shall not lose my labour; yea, I cannot endure enough to come to Heaven. Lastly, Ignatius going to his Martyrdom, was so strongly ravished with the joyes of Heaven, that he burst out into these words; Nay, come fire, come beasts, come breaking my bones, racking of my body, come all the torments of the Devill together upon me, come what can come in the whole earth, or in hell, so I may enjoy Iesus Christ in the end.

They were content to smart so they might gain; and it was not long, but light which was exacted of them, in respect of what was expected by them, and promised to them, 2 Cor. 4.17. Neither did they think that God is bound to reward them any way for their sufferings; no, if he accepts me when I have given my body to be burned (saith the beleever) I may ac∣count it a mercy.

I might shew the like touching temptations on the right hand, which

have commonly more strength in them, and are therefore more dangerous, because more plausible and glorious. When Valence sent to offer Basil great preferments, and to tell him what a great man he might be: Basil an∣swers, Offer these things to Children not to Christians. When some bad, stop Luthers mouth with preferment: one of his adversaries answer∣ed; it is in vain, he cares neither for Gold, nor Honour. When Pyrrhus tempted Fabritius, the first day with an Elephant, so huge and monstrous a beast as before he had not seen, the next day with Money and promises of Honour, he answered, I fear not thy force, and I am too wise for thy fraud. But I shall be censured for exceeding.

Thus hope refresheth a Christian, as much as misery depresseth him; it makes him defie all that men or Devils can do, saying, Take away my goods, my good name, my friends, my liberty, my life, and what else thou canst imagin; yet I am well enough, so long as thou canst not take away the reward of all, which is an hundred fold more even in this world, and in the world to come, life everlasting, Mark. 10.29, 30. As when a Courtier gave it out, that Queen Mary (being displeased with the City) threatned to divert both Terme and Parliament to Oxford; an Alderman askt whether she meant to turn the Channell of the Thames thither or no: if not (saith he,) by Gods grace we shall do well enough. For what are the things our ene∣mies can take from us, in comparison of Christ, the Ocean of our comfort, and Heaven the place of our rest? where is joy without heavinesse or inter∣ruption; peace without perturbation: blessednesse without misery: light without darknesse: health without sicknesse: beauty without blemish: a∣bundance without want: ease without labour: satiety without loathing: liberty without restraint: security without fear: glory without ignominy: knowledge without ignorance: eyes without tears: hearts without sorrow: souls without sinne: where shall be no evill present, or good absent: for we shall have what we can desire, and we shall desire nothing but what is good. In fine, that I may darkly shadow it out, sith the lively representation of it is meerly impossible, this life everlasting, is the perfection of all good things: for fullnesse is the perfection of measure, and everlastingnesse the perfection of time, and infinitenesse the perfection of number, and im∣mutability the perfection of state and immensity the perfection of place, and immortality the perfection of life, and God the perfection of all; who shall be all in all to us: meat to our tast, beauty to our eyes, perfumes to our smell, musick to our ears; and what shall I say more? but as the Psalmist saith; Glorious things are spoken of thee thou City of God: but alas such is mans parvity, that he is as far from comprehending it, as his arms be from compassing it; Heaven shall receive us, we cannot conceive Heaven. Do you ask what Heaven is (saith one?) when I meet you there, I will tell you; for could this ear hear it, or this tongue utter it, or this heart conceive it; it must needs follow, that they were translated already thither.

Now if this be so; how acceptable should death be, when in dying we sleep, and in sleeping we rest from all the travels of a toylsome life, to live in joy and rest for evermore! Let us then make that voluntary, which is

necessary, and yeeld it to God as a gift, which we stand bound to pay as a due debt saith Chrysostom: Yea, how should we not with a great deal of comfort and security, passe through a Sea of troubles, that we may come to that haven of eternall rest? How should we not cheer up one another? as the mother of Melitho did her sonne, when she saw his leggs broken, and his body bruised, being ready to yeeld up his spirit in martyrdome: saying, O my sonne, hold on yet but a little, and behold Christ standeth by, ready to bring help to thee in thy torments, and a large reward for thy sufferings. Or, as Iewell did his friends in banishment; saying, This world will not last ever. And indeed we do but stay the tyde, as a fish left upon the sands.

Ob. I, but in the mean time, my sufferings are intollerable, saith the faint∣ing soul?

Sol. It is no victory to conquer an easie and weak crosse; these main evils have crowns answerable to their difficulty, Rev. 7.14. No low attempt a star-like glory brings; but so long as the hardnesse of the victory shall increase the glory of the tryumph; indure it patiently, cheerfully.

2. Secondly, As patience in suffering brings an eternall reward with it in Heaven, so it procureth a reward here also: Suffer him to curse, saith David touching Shemei (here was patience for a King, to suffer his im∣potent subject, even in the heat of blood, and midst of warre to speak swords, and cast stones at his Soveraign, and that with a purpose to encrease the rebellion, and strengthen the adverse part,) but mark his reason: It may be the Lord will look upon mine affliction, and do me good: Why? even for his cursing this day, 2 Sam. 16.12. And well might he expect it, for he knew this was Gods manner of dealing: as when he turned Balaams curse into a blessing upon the children of Israel, Numb. 23. And their malice who sold Ioseph, to his great advantage. Indeed these Shemois and Balaams, whose hearts and tongues are so ready to curse and rail upon the people of God, are not seldom the very means to procure a contrary blessing un∣to them; so that if there were no offence to God in it, nor hurt to them∣selves; we might wish and call for their contempt, cruelty and curses: for, so many curses, so many blessings.

I could add many examples to the former, as how the malice of Ha∣man turned to the good of the Iews: the malice of Achitophel, to the good of David, when his counsell was turned by God into foolishnesse: the malice of the Pharisees to him that was born blinde, when Christ, upon their casting him out of the Synagogue, admitted him into the Commu∣nion of Saints, Joh. 9.34. The malice of Herod to the Babes, whom he could never have pleasured so much with his kindnesse, as he did with his cruelty; for where his impiery did abound, there Christs pitty did super-abound, translating them from their earthly mothers arms, in this valley of tears, unto their heavenly Fathers bosome, in his Kingdom of glory. But more pertinent to the matter in hand is that of Aaron and Miriam to Mo∣ses, when they murmured against him, Numb. 12. where it is evident, that God had never so much magnified him to them, but for their envy. And that of the Arians to Paphnu••ius, when they put out one of his eyes for

withstanding their Heresie: whom Constantine the Emperour, even for that very cause, had in such reverence and estimation, that he would often send for him to his Court, lovingly imbracing him, and greedily kissing the eye which had lost his own light, for maintaining that of the Catholike Doctrine: so that we cannot devise to pleasure Gods servants so much, as by despiting them.

And thus you see how patient suffering is rewarded, both here and hereafter; that we lose what ever we do lose by our enemies, no otherwise than the husbandman loseth his seed: for whatever we part withall, is but as seed cast into the ground, which shall even in this life, according to our Saviours promise, return unto us the increase of an hundred fold, and in the world to come, life everlasting, Mark. 10.29, 30. But admit patience should neither be rewarded here, not hereafter; yet it is a sufficient reward to it self: for, hope and patience are two soveraign and universall remedies for all diseases. Patience is a counterpoyson or antipoyson for all grief. It is like the Tree which Moses cast into the waters, Exod. 15.25. for as that Tree made the waters sweet, so Patience sweetens affliction. It is as Larde to the lean meat of adversity. It makes the poor beggar rich, teacheth the bond∣man in a narrow prison to enjoy all liberty and society: for, the patient beleever, though he be alone, yet he never wants company: though his diet be penury, his sawce is content: all his miseries cannot make him sick, be∣cause they are digested by patience. And indeed, It is not so much the greatnesse of their pain, as the smalnesse of their patience, that makes many miserable; whence some have (and not unfitly), resembled our fancies, to those multiplying glasses made at Venice, which being put to the eye, make twenty men in Arms shew like a terrible Army. And every man is truly calamitous, that supposeth himself so: as oftentimes we die in conceit, be∣fore we be truly sick: we give the battell for lost, when as yet we see not the enemy. Now crosses are either ponderous or light, as the Disciples or Scholers esteem them: every man is so wretched, as he beleeveth himself to be. The tast of goods or evils doth greatly depend on the opinion we have of them; and contentation, like an old mans spectacles, make those Characters easie and familiar, that otherwise would puzzle him shrewd∣ly. Afflictions are as we use them; there is nothing grievous, if the thought: make it not so: even pain it self (saith the Philosopher) is in our power, if not to be disanulled, yet at least to be diminished through patience: very Gally slaves, setting light by their captivity, finde freedom in bondage. Pa∣tience is like a golden shield in the hand, to break the stroak of every crosse, and save the heart though the body suffer. A sound spirit, saith Salomon, will hear his infirmity, Prov. 18.14. Patience to the soul, is as the lid to the eye; for as the lid being shut, when occasion requires, saves it exceeding∣ly; so Patience intervening between the soul and that which it suffers, saves the heart whole, and cheers the body again. And therefore, if you mark it, when you can passe by an offence, and take it patiently and qui∣etly, you have a kind of peace and joy in your heart, as if you had gotten a victory, and the more your patience is, still the lesse your pain is: for as a

light burthen at the arms end weigheth heavier by much, than a burthen of treble weight, if it be born on the shoulders which are made to bear; so if a man set patience to bear his crosse, the weight is nothing to what it would be if that were wanting: In a word, Patience is so soveraign a me∣dicine, that it cures and overcomes all: it keeps the heart from envy, the hand from revenge, the tongue from contumely, the whole body from smart; it overcomes our enemies without weapons: finally, it is such a vertue, that it makes calamities no calamities.

But, what needs all this? men commonly say in necessitated sufferings, what remedy but patience? therefore patience is a confessed remedy. Where∣fore, saith one; Being unable to direct events, I govern my self; and if they apply not themselves to me, I apply my self to them; if I cannot fling what I would, yet I will somewhat mend it, by playing the cast as well as I can.

O that all implacable persons, who double their sufferings through long study of revenge, would learn this lesson, and bear what they must bear pa∣tiently: then would they finde that patience can no lesse mitigate evils, than impatience exasperates them. A profitable prescription indeed (may some say) but of an hard execution! Hard indeed to an impenitent sinner, that hath two burthens on his back at once (viz. his affliction, and his sin, which adds weight to his affliction,) to carry them so easily, as he that hath but one, namely his affliction. Yea, it is altogether impossible to flesh and blood: for our hearts are like the Isle Pathmos, in which nothing will grow, but on earth which is brought from other places: If the will be ours, the good will is Gods. Wherefore if thou art only beholding to nature, and hast nought but what thou broughtest into the world with thee, well mayest thou envy at it, but thou canst never imitate it; for to speak the truth, Faith and Patience are two miracles in a Christian. A Protestant Martyr being at the stake, in the midst of furious and outragious flames, cried out, Behold ye Papists, whom nothing will convince but Miracles; here see one indeed, for in this fire I feel no more pain, than if I were in a bed of Down, yea it is to me like a bed of Roses: and Cassianus reporteth, that when a Martyr was tormented by the Infidels, and asked by way of reproach, What Miracle his CHRIST had done; he answered, He hath done what you now behold; enabled me so to bear your contu∣melies, and undergo all these tortures so patiently, that I am not once mo∣ved; and is not this a miracle worthy your taking notice of? Indeed, what have we by our second birth, which is not miraculous in compari∣son of our naturall condition? It was no lesse than a miracle for Zacheus, a man both rich and covetous, to give half his goods to the poor, and make restitution with the residue, and, all this in his health. It was a great mi∣racle, that Ioseph in the arms of his Mistresse, should not burn with lust. It is a great miracle for a man to forsake Houses, and Lands, and all that he hath; you, to hate Father, and Mother, and Wife, and Children, and his own life to be Christs Disciple. It is a great miracle to rejoyce in tribulation, and smile death in the face. It is a great miracle, that of fierce and cruell Wolves, Bears, Lyons, we should be transformed into meek Lambs, & harm∣lesse

Doves: and all this by the foolishnesse of preaching Christ crucified. Indeed they were no miracles, if Na••uro could produce the like effects: but she must not look to stand in competition with Grace▪ S^t Paul before his conversion, could do as much as the proudest naturall man of you all: his words are, If any other man thinketh that he hath whereof he might trust in the flesh, much more I, Phil. 3.4. Yet when he speaks of Patience, and rejoycing in tribulation, he sheweth, That it was because the love of God was shed abroad in his heart by the holy Ghost, which was given unto him, Rom. 5.5. of himself he could do nothing, though he were able to do all things through Christ which strengthned him, Phil. 4.13. Hast thou then a desire after this invincible patience? seek first to have the love of God shed a∣broad in thy heart by the holy Ghost; which love of God, is like that Rod of Mirtle, which (as Pliny reports) makes the traveller that carries it in his hand, never to be faint or weary. Wouldst thou have the love of God? ask it of him by prayer; who saith, If any of you lack in this kind, let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him, Jam. 1.5. Wouldst thou pray that thou mayest be heard? Ask in faith and waver not, for he that wavereth is like a wave of the Sea, tost of the winde, and carried away, vers. 6. Wouldst thou have faith? be diligent to hear the word preached, for Faith comes by hearing, Rom. 10.17. Unto him therefore that is able to do exceeding abundantly above all that we can ask or think, I commend thee.

CHAP. XXIII. Because our enemies are ignorant.

2. Reasons in regard of our enemies are three.

• 1 Because They are ignorant.
• 2 Because They are rather to be pitied, than maligned or reckoned of.
• 3 Because Their expectation may not be answered.

1. HE well considers the ignorance of his enemies, who being carnall, fleshly, unregenerate, cannot discern the spirituall Objects at which they are offended. Father forgive them (saith our Saviour of his enemies,) for they know not what they do, Luk. 23.34. Alas poor ignorant souls, they did but imitate Oedipus, who kild his Father Laius King of Thebes, and thought he had killed his enemy. Socrates being perswaded to revenge himself of a fellow that kicked him, answered, If an Asse-had kickt me, should I have set my wit to his, and kicke him again? or if a Mastiff had bitten me, would you have me go to Law with him? And when it was told him another time, that such an one spake evill of him, he replied; Alas the man hath not as yet learned to speak well, but I have learned to contemn what he speaks. Diogenes being told that many despised him, an∣swered; It is the wise mans portion to suffer of fools. Aristotle, being told that a simple fellow railed on him, was not once moved, but said, Let him beat me also being absent, I care not: we may well suffer their words, while

God doth deliver us out of their hands: for if we go on in a silent consta••¦••y, say our ears be beaten, yet our hearts shall be free. And this heroical resolution had S^t Paul, that chosen vessell; I passe very little to be judg∣ed of you (meaning blind sensualists:) or of mans judgement, he that judg∣eth me is the Lord, 1 Cor. 4.3, 4. and indeed, an ounce of credit with God is more worth than a talent of mens praises. I regard not (quoth Plato) what every one saith; but what he saith that seeth all things: he knew well enough, that the fame which is derived from fools and knaves is infamy. Cato was much ashamed if at any time he had committed any thing disho∣nest; but else, what was reproved by opinion only, never troubled him: Yea, when a fool struck him in the Bath; and after being sorry for it, cried him mercy; he would not come so neer revenge, as to acknowledge he had been wronged. Light injuries are made none by a not regarding. The ignorant multitude among the Iews said, that S^t Iohn had a Devill; and that Christ was a Glutton, and a Wine-bibber: But what saith he by way of answer? Wisedom is justified of her children, Matth. 11.18, 19.

Let none object the Scribes and Pharisees joyning with them, who were great Scholers; for no man knows so much, but it is through igno∣rance that he doth so ill. Neither doth our Saviour enquire, what the Pha∣risees or Priests reputed him; but whom say men (meaning those who minded his Doctrine) that I the sonne of man am? Mat. 16.13. But this point I have handled at large in another place, therefore to avoid a co∣incidence of discourse, I passe it.

If men shall hate and revile thee for thy goodnesse, it must needs follow, that they are as foolish as they be ungodly: Now ye suffer fools and Idiots to jest and play upon you; yea, you take pleasure in it: so should ye suffer these fools gladly because ye are wise, as the Apostle speaks, 2 Cor. 11.19. And certainly if the whole world do contemn a generous Christian, he will even contemn that contempt, and not think it worthy a room in his very thoughts, that common receptacle or place of entertainment. Much more if a sin∣gle person, none of the wisest, will he hear with patience, and say with Ta∣citus, You are able to curse, and I to contemn: Tu linguae ego aurium sum Do∣minus, you are master of your tongue, and I of mine ears. What saith one advisedly? When we are provoked to fight with women, the best way is to run away. And indeed, he that lets loose his anger upon every occasion, is like him that lets go his Hawk upon every bayt.

True, our Gallants that have more heart than brain, and more pride than either, think they play the men, when they dare one another to fight: like boyes, who shall go farthest into the durt; or vie to see who can drop most Oathes, whereof the deepest is a winning Card in this their game of glory. But what saith Salomon? If a wise man contend with a foolish man, whether he be angry or laugh, there is no rest, Prov. 29.9. Besides, we may apprehend it a wro••g, when it is none, if we take not heed: for those things passe many times for wro••gs in our thoughts, which were never meant so by the heart of him that speaketh. Words do sometimes fly from the tongue, that tho heart did never hatch nor harbour; wherefore, unlesse

we have proofs that carry weight and conviction with them, let not our ap∣prehension grow into a suspicion of evil; else while we think to revenge an injury, we may begin one; and after that, repent our misconceptions: And it is alwayes seen, that a good mans constructions are ever full of charity and favour; either this wrong was not done, or not with intent of wrong; or if that, upon misinformation; or if none of these, rashnesse the fault, or igno∣rance shall serve for an excuse. Whence those Noblt Emperours, Theodo∣sius and Honorius; would not have any punished that spake evil of them: for (said they;) if it comes from lightnesse of spirit, it is to be contemn∣ed; if from madnesse, it is worthy of pity; if from intended injury, it is to be pardoned; for wrongs are to be forgiven. And indeed, in things that may have a double sense, it is good to think the better was intended; for so shall we both keep our friends and quietnesse.

CHAP. XXIV. Because they are rather to be pitied than maligned, or recko••ed of.

2. BEcause their adversaries are rather to be contemptuously pitied than maligned or reckoned of; and that whether we regard their present, or future estate. Concerning the present; If a man distracted (and so are wic∣ked men touching spirituall things) do rail on us, we are more sorry for him, than for our selves: Yea, who will take in evil part the reproaches and revilings of a man in his feaver? or who will be angry with a Dogge for barking? (and such an one hath but the minde of a beast, in the form of a man:) Let us then do the like, in a case not unlike: and not resemble Ct••sipho the wrastler, who would not put up a blow at the heels of an Asse, but like an Asse kickt her again. When Iulian in a mock asked Maurice Bishop of Chalcedon, why his Galilean God could not help him to his sight; he replied, I am contentedly blinde, that I may not see, such a Tyrant as thou art. Anger alone, were it alone in them, is certainly a kind of basenesse and infirmity, as well appears in the weaknesse of those Sub∣jects in whom it raigneth, as Children, Women, Old folkes, Sick folkes; yea; a sore disease of the minde. Socrates bidding good speed to a dogged fellow, who in requitall of his kinde salutation, returned him a base answer; the rest of the Company rayling on the fellow, were reprehended by Socrates in this manner: If any one (quoth he) should passe by us diseased in his body, or distracted in his minde, should we therefore be angry? or had we not more cause to be filled with joy and thankefullnesse, that we our selves are in better case? What need we return rayling for rayling? All the harm that a common slanderer can do us with his foul mouth, is to shame himself. For his words are like dust, that men throw against the winde, which flyes back into the throwers face, and makes him blinde: for as the blasphemer wounds himself by wounding Christ▪ so the rayler shames himself, when he thinks to shame another. Neither have they power to hurt us; strong ma∣lice in a weak breast, is but like a heavy house built upon slender crutches.

True, they conceit of their slanders as the Pope of his consures, who if

he put a Traytor into the Rabricke, he is presently a Saint in Heaven; if he curse, or excommunicate a Christian, he must needs be inrolled in hell: but we know their words, meer Idols, which as the Apostle witnesseth, are nothing in the world; and therefore trouble not thy self about them. What need had David to load himself with an unnecessary weapon? one sword can serve both his enemy and him; Goliahs own weapon shall serve to behead the Master: so this mans own tongue shall serve to accuse himself, and acquit thee. Yea, as David had Goliah to bear his sword for him; so thy very enemy shall carry for thee both sword and shield, even sufficient for defence, as well as for offence.

Wherefore in these cases it hath been usuall for Gods people, to behave themselves like dead Images, which though they be rayled on, and reviled by their enemies, yet have ears, and hear not; mouthes, and speak not; hands, and revenge not; neither have they breath in their nostrils to make reply: Psal. 115.5, 6, 7. If you will see it in an example, look upon David; he was a deaf and dumb at reproach, as any stock or stone. They that seek after my life (saith he) lay snares, and they that go about to do me evil, talk wicked things all the day, (sure it was their vocation to backbite and slander) but I was as deaf, and heard not; and as one dumb, which doth not open his mouth. I was as a man that heareth not, and in whose mouth are no reproofs, Psal. 38.12, 13. This innocent Dove was also as wise as a Serpent; in stopping his ears and refusing to hear the voice of these blasphemous Inchanters, charmed they never so wisely.

And as their words are to be contemned by us, so are their challenges to fight. When a young Gallant would needs pick a quarrell with an an∣cient tried Souldier, whose valour had made him famous: it was generally held, that he might with credit refuse to fight with him, until his worth shoult be known equivalent to his: saying, Your ambition is to win honour upon me, whereas I shall receive nothing but disgrace from you. The Gos∣hawke scorns to fly at Sparrows: Those noble Doggs which the King of Albany presented to Alexander, out of an overflowing of courage, contemned to encounter with any beasts, but Lyons and Elephants: as for Staggs, wilde Boars and Bears, they made so little account of, that seeing them, they would not so much as remove out of their places. And so the Regenerate man, which fighteth daily with their King, Satan, scorns to encounter with his servant and slave, the carnall man. And this is so far from detracting, that it adds to his honour, and shews his courage and fortitude, to be right generous and noble.

Again secondly, The wager is unequall, to lay the life of a Christian a∣gainst the life of a Russian (and the blind sword makes no difference of per∣sons) the one surpassing the other, as much as Heaven, Earth; Angels men; or men beasts: even Aristippus (being derided by a scarless souldier, for drooping in danger of shipwrack,) could answer, Thou and I have not the like cause to be afraid: for thou shalt only lose the life of an Asse, but I the life of a Philosopher. The consideration whereof, made Alexander (when he was commanded by Philip his Father to wrastle in the games

of Olympia,) answer; he would, if there were any Kings present to strive with him, else not; which is our very Case: and nothing is more worthy our pride, than (that which will make us most humble if we have it,) that we are Christians. When an Embassadour told Henry the fourth that Magnificent King of France, concerning the King of Spains ample Do∣minions; First said he, He is King of Spain: is he so? saith Henry; and I am King of France: but said the other, He is King of Portugall; and I am King of France, saith Henry: He is King of Naples; and I am King of France: He is King of Sicily; and I am King of France: He is King of Nova Hispaniola; and I am King of France: He is King of the West Indies; and I, said Henry, am King of France: He thought the Kingdom of France only, equivalent to all those Kingdoms. The application is easie, the pra∣ctise usuall with so many, as know themselves heirs apparent, to an immor∣tall Crown of glory. And as touching their future estate, Fret not thy self (saith David) because of the wicked men, neither be envious for the evill doers; for they shall soon be cut down like grass, and shall wither as the green herb, Psal. 37.1, 2. This doth excellently appear in that remarkable example of Sa∣maria, besieged by Benhadad and his Host, 2 King. 7.6, 7. As also in Hae∣man who now begins to envy, where half an hour since he had scorned: as what could so much vex that insulting Agagite, as to be made a Lac∣kie to a despised Iew? yea, not to mention that which followed, stay but one hour more, the basest slave of Persia, will not change conditions with this great favourite, though he might have his riches and former honour to boot.

I might instance the like of Pharaoh, Exod. 15.9, 10, 19. Senacherib, Isa. 37.36, 37, 38. Herod, Acts 12.22, 23, and many others; but experi∣ence shews, that no man can sit upon so high a Cogue, but may with turn∣ing prove the lowest in the wheele; and that pride cannot climbe so high, but Iustice will sit above her. And thus are they to be contemned and pitied while they live, and when they die.

3. After death, the Lord knoweth how to deliver the godly out of temptation (saith Peter) and to reserve the unjust unto the day of judgement to be punish∣ed, 2 Pet. 2.9. Alas, were thy enemy sure to enjoy more Kingdoms than ever the Devill shewed Christ: to be more healthfull than Moses: to live longer than Methuselah: yet being out of Gods favour, this is the end; to have his Body lye hid in the silent dust, and his Soul tormented in hell fi••e. And upon this consideration, when Dionysius the Tyrant had plotted the death of his Master Plato, and was defeated by Platos escape out of his Dominions: when the Tyrant desired him in writing not to speak evil of him, the Philosopher replied; That he had not so much idle time, as once to think of him; knowing there was a just God would one day call him to a reckoning. The Moon looks never the paler when Wolves how•• against it; neither is she the slower in her motion, howbeit some Sheepherd or Lyon may watch them a good turn. Wherefore saith S^t Gregory, Pray for thine enemies; Yea, saith S^t Paul, be gentle toward all that do thee evill, and instruct them with meekness, proving

if God at any time will give them repentance that they may knrw the truth, and some to amendment of life, out of the snare of the Devill, of whom they are taken prisoners to do his will, 2 Tim. 2.25, 26. Which thing himself had formerly found of force, for with that contrary breath; I mean that one pray∣er which S^t Steven made at his death, he was of a so made a friend, of a Saul a Paul, of a Persecutor a Preacher, of an Imposter a Pastor; a Doctor of a Seducer, of a Pirate a Prelate, of a blasphemer a blesser, of a thief a shep∣heard, and of a Wolf a Sheep of Christs fold.

4. And lastly, If we consider our own future estate, we have no lesse cause to contemn their evil words; for it is not materiall to our well or ill being, what censures passe upon us; the tongues of the living avail nothing to the good or hurt of those that lye in their graves: they can nei∣ther diminish their joy, nor yet add to their torment (if they finde any,) There is no Common-Law in the New Ierusalem; there truth will be re∣ceived, though either plaintiff or defendant speaks it. Yea, there shall be a resurrection of our credits, as well as of our bodies. Nay, suppose they should turn their words into blowes, and (in stead of using their tongues) take up their swords and kill us, they shall rather pleasure than hurt us. When Iohn Baptist was delivered from a double prison, of his own, of Herods, and placed in the glorious liberty of the Sonnes of God, what did he lose by it? His head was taken off, that it might be crowned with glory; he had no ill bargain of it, they did but hasten him to immortality: and the Churches daily prayer is, Come Lord Iesus, come quickly. Yea, what said blessed Bradford? In Christs cause to suffer death, is the way to Hea∣ven on Horsback; which hath made some even slight the sentence of death, and make nothing of it. It is recorded of one Martyr, that hearing the sentence of his condemnation read, wherein was exprest many severall tortures, of starving, killing, boyling, burning, and the like, which he should suffer; he turns to the People, and with a smiling coun∣tenance saies; And all this is but one death; and each Christian may say (of what kinde soever his sufferings be) The sooner I get home, the sooner I shall be at ease, Yea, whatever threatens to befall him he may answer it as once that noble Spartan, who being told of the death of his Chil∣dren, answered, I knew well they were all begot mortall. Secondly, that his goods were confiscate, I knew what was but for my use, was not mine. Thirdly, that his honour was gone, I knew no glory could be everlasting on this miserable Earth. Fourthly, that his sentence was to dye, That's no∣thing, Nature hath given like sentence both of my condemners and me▪ Wicked men have the advantage of the way, but godly men of the end; Who fear not death because they feared God in their life.

So we see the cudgell is not of use when the Beast but only barks; nay tell me how wouldest thou endure wounds for thy Saviour, that canst not endure words for him? if when a man reviles thee thou art impatient, how wouldest thou afford thy ashes to Christ, and write patience with thine own bloud?

CHAP. XXV. That their expectation may not be answered.

3. BEcause he will not answer his enemies expectation; in which kinde he is revenged of his enemy, even while he refuseth to revenge him∣self. For as there is no such grief to a Iester or Iugler, as when he doth see that with all his jests, tricks and ••ooleries, he cannot move mirth, nor change the countenances, of them that see and hear him; so there can be no greater vexation to a wicked and malicious enemy, than to see thee no whit grieved nor moved at his malice against thee; but that thou dost so bear his injuries, as if they were none at all. Yea, he which makes the tryall shall finde that his enemy is more vexed with his silence, than if he should return like for like.

Dion of Alexandria was wont to take this revenge of his enemies; a∣mongst whom there was one, who perceiving that by injuring and revi∣ling of him he could not move him to impatience, whereby he might have more scope to rayl; went and made away with himself, as Brusonius reports. And Montaigne tells us of a Citizen, that having a Scold to his Wife, would play on his Drum when she brawled, and rather seem to be pleased with it, than angry; and this for the present did so mad her, that she was more vexed with her self, than with him: but when she saw how it succeed∣ed, and that this would not prevail, in the end it made her quite leave off the same, and prove a loving wife, that so she might overcome him with kindnesse, and win him to her bow, by bending as much the other way; that so like a prudent Wife, she might command he•• Husband by obeying. And whosoever makes the tryall, shall finde, that Christian pa∣tience, and magnanimous contempt; will in time either drain the gall out of bitter spirits, or make it more overflow to their own disgrace.

At least it will still the barking tongue, and that alone will be worth our labour.

Satan and his instruments cannot so vex us with sufferings, as we vex them with our patience. It hath been a torment to Tyrants, to see that they were no way able, either with threats or promises; kindnesse or cruelty, to make the Christians yeeld: but that they were as immoveable as a Rock; it being true of them which is but fained of Iupiter; namely, that neither Iuno through her riches, nor Mercury through his eloquence, nor Vonus through her beauty, nor Mars through his threats, nor all the rest of the gods, though they conspired together, could pull him out of Heaven. Neither feared they to die, knowing that death was but their passage to a state of immortali∣ty. But to go on; you cannot anger a wicked man worse than to do well; yea, he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of his patrimony with your own discredit: nor do they more envy our grace, than they rejoyce is see us sin: For what makes God angry makes them merry. And they so hunger and thirst after our discredit, that should we through passion but overshoot our selves in re∣turning

like for like, or in doing more than befits us, they would feed themselves with the report of it: for like flesh-flies, our wounds are their chief nourishment, and nothing so glads their hearts, or opens their mouthes, with insolency and triumph.

Besides, what is scarce thought a fault in other men, is held in us a hai∣nous crime: When they could not accuse Christ of sinne, they accused him for companying with sinners, and doing good on the Sabboth day. When the Rulers and Governours could finde no fault in Daniel concerning the Kingdom, he was so faithfull, they alledged his praying to God, and brought that within compasse of a Premunire, Dan. 6.4.13.

The World is ever taxing the least fault (yea no fault, or rather the want of faults) in the best men, because one imaginary cloud in a just man, shall in their censure darken all the starres of his graces; yea the smallest spot in his face, shall excuse all the sores and ulcers in their bodies: so that by answering their expectation, or by returning like for like, we shall both wrong our selves and pleasure them; which is like the setting of a mans own house on fire through carelesnesse, in which case he not only bears the losse, and scorches himself in it, but must give five pounds to the Sheriff also, if it be in London. So that the best answer is either silence or laughter; or if neither of these will do, a cudgell. The best answer to words of scorn and petulancy, saith learned Hooker, is Isaacs Apologie to his bro∣ther Ishmael; the Apologie which patience and silence make, (no Apologie) and we have our Saviours president for it: for when false witnesses rose up and accused him fasly before the Priests, Scribes and Elders, it is said that Iesus held his peace: that infinitewisdome knew well, how little satisfa∣ction there would be in answers, where the Sentence was determined: where the Asker is unworthy, the Question captious, words bootlesse, the best answer is silence. Let our Answer then to their Reasons be, No; to their scoffs, nothing. And yet, when the slanders which light on our persons, re∣bound to the discredit of our profession, it behoveth us not to be silent in answering truly, whenas our adversaries are eloquent in objecting falsly. An indignity which only toucheth our private persons, may be dissembled; as Augustin replied to Petillian, P••ssumus esse in his copiosi pariter, sed nolu∣mus esse pariter vani. But in the other case, the retorting of a poysoned weapon into the adversaries own breast, is laudable.

It is the weaknesse of some good natures (the more is the pitty) to grieve and to be angry at wrongs received, and thereby to give advantage to an enemy. But what would malice rather have, than the vexation of them whom it persecutes? We cannot better please an adversary, than by hurting our selves: and this is no other than to humour envy, to serve the turn of those that maligne us, and draw on that malice, whereof we are already weary: whereas carelesnesse puts ill will out of countenance, and makes it withdraw it self in a rage, as that which doth but shame the Author, without hurt of the Patient. In a causelesse wrong, the best remedy is contempt of the Author.

CHAP. XXVI. Because it is for our credit to be evill spoken of by them, and would be a dispa∣ragement to have their good word.

3. Reasons joyntly respecting our selves and our enemies are two.

• 1 Because it Were a disparagement to have their good word.
• 2 Because it Is the greatest praise to be dispraised of them.

THese two Reasons being neer of kin, in speaking of them, I will cast both into the similitude of a Y, which is joyned together at one end, brancht in the middle. And first to joyn them both together.

The condemnation and approbation of wicked men, is equally profitable and acceptable to good men: for every word they speak of the consciona∣ble, is a slander, whether it be good or evill: whether in praise or dispraise, his very Name is defiled by coming into their mouthes▪ or if this do not hold in all cases, yet (as a Reverend Divine saith) it is a praise to the godly, to be dispraised of the wicked; and a dispraise to be praised of them: their dispraise is a mans honour, their praise his dishonour: so that when deboished persons speak ill of a man, especially their Minister, the worse the better; for to be well spoken of by the vicious, and evill by the vertuous; to have the praise of the good, and the dispraise of the bad, is all one in effect, as Salomon sheweth; They that forsake the Law (saith he) praise the wicked; but they that keep the Law, set themselves against them, Prov. 28.4.

Thus much of both Reasons joyntly, now of each severally; and first, That it is a disparagement to a godly man to be well spoken of by the wicked.

When it was told Antisthenes, that such an one who was a vicious per∣son, spake good words of him, he answered, What evill have I done, that this man speaks well of mee? To be praised of evill men (saith Bion the Phi∣losopher) is as evill, as to be praised for evill doing: For such like Garlick, suck only the ill vapours from all they come neer. Out of which consi∣deration, our Saviour Christ rejected the evill spirits testimony, which though it were truth, yet he would not suffer the Devill to say, Thou art the Christ the Sonne of God, or that holy One; but rebuked him sharply, and enjoyned him to hold his peace, Luk. 4.35. No he would not suffer the Devils at another time to say, That they knew him, Vers. 41. And good reason, for he knew that the Devils commendations would prove the greatest slander of all. Neither would S^t Paul suffer that maid which had a spirit of Divination, to say, he was the servant of the most high God, which shewed them the way of Salvation, Acts 16.17, 18. well knowing that Satan did it to this end, that by his testimony and approbation, he might cause them (which formerly beleeved his doctrine) to suspect him for an Impo∣ster and deceiver, and that he did his miracles by the help of some Familiar spirit. And indeed, if the good report of wicked men, who are set on work by Satan, did not derogate from the godly, or from the glory of God, Satan

should be divided against himself: and if Satan be divided against himself, saith our Saviour, how shall his Kingdom stand? Now we know he seeketh to advance his Kingdom by all possible means, and consequently in this.

Wherefore if we enjoy any wicked mans love, and have his good word, we may justly suspect our selves are faulty in one kinde or other; for it's sure he could not do so, except he saw something in us like himself. If every thing were unlike him, how is it possible he should love us? Difference breeds disunion, and sweet congruity is the Mother of love. This made Aristotle when a Rakeshame told him, he would rather be hanged by the neck, than be so hated of all men as he was, reply, And I would be hanged by the neck, ere I would be beloved of all, as thou art: And Phocion, to ask, when the people praised him, What evill have I done? It was a just doubt in him, and not an unjust in any that are vertuous like him; which occa∣sioned Luther to say, I would not have the glory and fame of Erasmus; my greatest fear is the praises of men▪ Yea, their reproaches and evill speeches are to me, matter of great joy. And another, Their hatred I fear not, neither do I regard their good will.

Secondly, A wicked mans tongue, is so farre from being a slander, that it makes for our credit, to be evill spoken of by them. To be evill spoken of by wicked men, saith Terence, is a glorious and laudable thing: And another, It is no small credit; with the vile, to have a vile estimation. As a wicked mans glory is in his shame, so the godly mans shame (for doing good) is his glory: and to be evill spoken of for well-doing▪ is peculiar to good men; as Alexander used to speak of Kings. Yea, saith Epictetus, It is the highest degree of repu∣tation, for a man to hear evill when be doth well. And Iob is of his judg∣ment, which makes him say, If mine adversary should write a book against me, would I not take it upon my shoulder, and binde it as a Crown unto me? Yes, I would, &c. Iob 31.35, 36, 37. And who having the use of Reason (espe∣cially sanctified) will not conclude, that Religion and Holinesse must needs be an excellent thing, because in hath such enemies as wicked men, and wicked spirits? What saith that Ethnick in Seneca, in this behalf? Men speak evill of me, but evill men: It would grieve me if Marcus Cato, if wise Laelius, if the other Cato, or either of the Scipioes, should speak so of me, but this as much comforts me: for to be disliked of evill men, is to be praised for goodnesse.

And Luther the like: I rejoyce, saith he, that Satan so rages and blas∣phemes: It is likely I do him and his Kingdom the more mischief: whence Ierom told Austin, It was an evident sign of glory to him, that all Hereticks did hate and traduce him. Indeed, to hear that a good man speaks evil of us (as its possible (though rare) for him to credit a false re∣port, and so crediting it, to report it too) goes to the very heart, and fetcheth from thence tears into the eyes, and into the mouth, words of passion and ad∣miration: As when Caesar saw that Brutus was one of them that helped to stab him with bodkins in the Senate house, he cry'd out, And art thou there my Son! but if a hundred other men do the same, if wise, we value it not. Why? O happy art thou, saith Pious Mirandula, who liv'st well

amongst the bad; for thou shalt either win them, or silence them, or exasperate them: if thou win them thou shalt save their souls, and add to thine own glory: if thou silence them, thou shalt diminish of their torment, and prevent the contagion of their sin: if thou exasperate them thereby to hate and traduce thee for thy goodnesse, then most happy; for thou shalt not only be rewarded according to the good which thou do'st, but much more according to the evill which thou suffer'st. And S^t Peter, If any man suffer as a Christian (that is, for righteousnesse sake,) let him not be asham'd, but let him glorifie God in this behalf, 1 Pet. 4.15, 16. The reason is given by S^t Austin, with whom this speech was frequent, They that backbite me, &c. do against their wils increase my honour both with God, and good men. Alas, the durty feet of such Adversaries, the more they tre••d and rub, the more lustre they give the figure graven in gold; their causelesse aspersions do but rub our glory the brighter. And what else did Iudas, touching Mary, when he depraved her in our Saviours presence, for powring that precious oyntment on his feet? Joh. 12. which was the only cause, that in remembra••ce of her it should be spoken to her praise, wheresoever the Gospel should be preached throughout the whole world, Mar. 14.9. O what a glorious renown did the Traytors reproach occasion her? like as the treason of Pausanias, augmented the fame of Themistocles.

Yea, their evill report may possibly enrich a man; A friend of mine came to preferment by being reproached for his goodnesse, in the presence of a religious Gentleman.

And this is the hurt which lewd men do to the godly, if they are godly wise that hear them; when they think to tax, and traduce; they do in truth commend us: and we may say of their words, as he said of good fel∣lowes, the better the worse, and the worse the better.

Indeed, swinish men may beleeve their misreports, because they are Iud∣ges which for the most part will enquire no further, but beleeve at first: but the wise know their tongues to be no slander; yea, they will either smell out the Serpents enmity in the relator, or spy out in his lyes one lame leg or other; as lyes are rarely without. And indeed, if ill tongues could make men ill good men were in a bad taking.

Now to make some use of this point: If the language of wicked men must be read like Hebrew, backward, and that all good men do so for the most part, it being a sure rule, that whosoever presently gives credit to ac∣cusations, is either wicked himself, or very childish in discretion; then let us count their slanders, scoffs and reproaches, the most noble and honourable badges and ensignes of honour and innocency that can be: And in case we are told that any such person doth rail on us; let our answer be, He is not e∣steemed, nor his words credited of the meanest beleever, which understands any thing of Satans wiles.

Secondly, Care not to have ill men to speak well of thee, for if thou w••rt worse; thou shouldst hear better; if thou wouldst be as lewd as they are, thou shouldst never hear an ill word from them.

Thirdly, Look not to have every mans good word, since some are as deep∣ly

in love with vice, as others are with vertue: Besides, a man may as well draw all the aire into his mouth with a breath, and keep it; as purchase every mans good word▪

Indeed, if a man were able, and willing to be at the charge; he might stop their mouthes with money: for Philip of Macedon having given a great reward to one that spake evill of him, was after that highly praised by him; which made him conclude, that it lieth in our selves, and in our own pow∣er, either to be well, or ill spoken of; but this is not a remedy of Gods prescri∣bring: besides, a man had better endure the soar, than be at such cost for a plaister. And thus we see, that a man of a good life, needeth not fear any who hath an evill tongue, but rather rejoyce therein; for he shall be praised of Angels in Heaven, who hath, by renouncing the world, eschewed the praises of wicked men on earth.

CHAP. XXVII. Because our enemies may learn, and be won by our example.

4. IN the fourth place, one Reason why we bear injuries so patiently, is, That our enemies and others may learn and be won by our exam∣ple, which oft prevailes more than precept: As, how many Infidels were won to the Christian Faith, by seeing Christians endure the flames so pa∣tiently? when their enemies were forc't to confesse, flain they are, but not conquered. Those whom precepts do not so effectually move, we see them sometimes induced by examples. Sozomen reports, that the devout life of a poor captive Christian woman, made a King and all his family, imbrace the Faith of Iesus Christ. Eusebius from Clement reports, that when a wic∣ked accuser had brought S^t Iames to condemnation; seeing his Christian fortitude, he was touched in Conscience, confessed himself a Christian, and so was taken to execution with him: where, after confession and forgive∣nesse, they kissed, and prayed for each other, and so were both beheaded to∣gether. In the Duell of Essendon, between Canutus and Edmond Ironfide, for the prize of the Kingdom of England; after long and equall combate, finding each others worth and valour, they cast away their weapons, em∣braced and concluded a Peace, putting on each others apparell and arms; as a ceremony to expresse the atonement of their mindes, as if they made transaction of their persons one to the other; Canutus being Edmond; and Edmond Canutus. Wherefore in all things (saith Paul to Titus) shew thy self an example of good works, Tit. 2.7. Under the generall of good works is included Patience as one main speciall. The servant of the Lord must not strive (saith Paul to Timothy) but must be gentle towards all men, suffering the evill men patiently, instructing them with meeknesse that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, 2 Tim. 2.24, 25.

And it stands to good reason, for first every Christian is, or ought to be a crucified man.

Secondly, Love is Christs badge, the nature whereof is to cover offences with the mantle of peace.

And thirdly, Religion bindes us to do good unto all, even our enemies; so resembling the Sunne, which is not scornfull, but looks with the same face upon every plot of earth; not only the stately Palaces, and pleasant Gardens are visited by his beams; but mean Cottages, neglected Boggs and Moates. And indeed, sincerity loves to be universall, like a light in the window, which not only gives light to them that are in the house, but also to passengers in the street; well knowing that the whole earth, and every condition is equidistant from Heaven, if God but vouchsafe to shew mercy, in which case who would not do his utmost. Aristippus being de∣manded why he took so patiently Dionysius spitting in his face, answered, The fishermen to take a little Gudgeon, do abide to be imbrued with slime and salt water; and should not I, a Philosopher, suffer my self to be sprinkled with a little spittle, for the taking of a great Whale?

The House of God, is not built up with blowes. A word seasonably gi∣ven, after we have received an injury, like a Rudd••r, sometimes steers a man quite into another course. The nature of many men is forward to accept of peace, if it be offered them; and negligent to sue for it otherwise. They can spend secret wishes upon that which shall cost them no endeavour: un∣lesse their enemy yeelds first, they are resolved to stand out: but if once their desire and expectation be answered, the least reflection of this warmth makes them yeelding and pliable: and that endeavour is spent to purpose, which either makes a friend, or unmakes an enemy. We need not a more pregnant example then the Levites father in Law, I do not see him make any means for reconciliation: but when remission came home to his door, no man could entertain it more thankfully, seeing such a singular example of patience and good condition in his Sonne. Aristippus and Aes∣chines two famous Philosophers, being fallen at variance, Aristippus came to Aeschines, and saies, Shall we be friends again? Yes, with all my heart, saies Aeschines; Remember then saith Aristippus, that though I be your elder, yet I sought for peace: true saith Aeschines, and for this, I will ever acknowledge you the more worthy man; for I began the strife and you the peace. When Iron meets with Iron, there is a harsh and stubborn jarre; but let wool meet that rougher mettle, this yeelding turns resistance into embracing: Yea, a man shall be in more estimation with his enemy (if ingenuous) having vanquisht him this way; then if he had never been his enemy at all. Thy greatest enemy shall if he have any spark of grace, yea, if he have either bowels or brains, confesse ingenu∣ously to thee (as Saul once to David) Thou art more righteous then I, for thou hast rendred me good, and I have rendred thee evil; as what heart of stone could have acknowledged lesse: Saul would have killed David, and could not, David could have killed Saul and would not: Besides the ap∣probation of an enemy (as one saith) is more then the testimony of a whole Parish of friends or neuters. And such a conquest is like that which Evagrius recordeth of the Romans, namely, That they got such a victory over Cosroes, one of the Persian Kings, that this Cosroes made a Law, That never after, any Kings of Persia should move warre against

the Romans. Actions salved up with a free forgivenesse, are as not done: yea, as a bone once broken is stronger after well setting, so is love after such a reconcilement.

Whereas by returning a bitter answer he makes his enemies case his own, even as a mad dog biting another dog, maketh him that is bitten become mad too.

But this is not all, for happily it may (and not a little) further Gods glory, and make Satan a loser; as thus let us shake off their slanders, as Paul did the Vip••r; and these Barbarians, which now conceive so basely of Gods people, will change their mindes, and say we are petty gods; Yea, will they say, surely theirs is a good and holy, and operative Religion, that thus changes and transforms them into new Creatures. The hope where∣of should make us think no endeavour too much. For if Zopyrus the Persian was content (and that voluntarily) to sustain the cutting off his nose, ears, and lips, to further the enterprise of his Lord Darius against proud Baby∣lon; what should a Christian be willing to suffer, what the Lord of Hea∣ven and Earths Cause may be furthered against proud Lucifer, and all the powers of darknesse? But suppose thy patient yeelding produceth no such effect, as may answer these or the like hopes, yet have patience still, and that for three Reasons.

• 1. Seem you to forget him, and he will the sooner remember himself.
• 2. It oft fals out, that the end of passion is the beginning of repentance. Therefore if not for his sake, yet at least for thy own sake be silent; and then in case thou hearest further of it from another, if ill, beware of him, but condemn him not, until thou hearest his own Apology, for,

  Who judgement gives, and will but one side hear; Though he judge right, is no good Iusticer.

• Or lastly, if not for his sake nor thine own, then for Gods sake have patience, and bear with him because his maker bears with thee.

CHAP. XXVIII. Because they will not take Gods office out of his hand.

5. Reasons in regard of God are three. The

• 1 hath respect to his Office.
• 2 hath respect to his Commandement.
• 3 hath respect to his Glory.

Reason,

1. BEcause he will not take Gods Office out of his hand, who saith, A∣venge not your selves but give place unto wrath, for vengeance is mine and I will repay it, Rom. 12.19. Peter speaking of our Saviour Christ, saith, When he was reviled, he reviled not again; when he suffered, he threatned not, but committed it to him that judgeth righteously, 1 Pet. 2.23. And the Pro∣phet

David of himself, I return not reviling for reviling, for on thee O Lord do I wait, thou wilt hear me my Lord my God; meaning, If I call to thee for a just revenge Psal. 38.13, 14, 15. If the Lord see it meet that our wrongs should be revenged instantly, he will do it himself; as he revenged the Israelites upon the Aegyptians: and so that all standers by shall see their fault in their punishment, with admiration. Now I know, saith Iethro, that the Lord is greater than all the gods; for as they have dealt proudly with them, so are they recompensed, Exod. 18.11. And as once he revenged Davids cause upon Nabal; For about ten dayes after, the Lord smote Nabal that he died. saith the Text: and it followes, when David heard that Nabal was dead, he said, Blessed be the Lord, that hath judged the cause of my rebuke at the hand of Nabal, and hath kept his servant from evill; for the Lord hath recompenced the wickednesse of Nabal upon his own head, 1 Sam. 25.38, 39. And that in∣solent and intolerable wrong of railing Shimei, being left to the Lord, he did revenge it; in giving Shimei up to such a stupidity, that he ran himself wilfully upon his own deserved and shamefull death.

Or if God do it not himself by some immediate judgement, nor by the hand of the Magistrate, yet he will see that some other shall do it, though the wronged party be willing to put it up; as for example, Sampsons Fa∣ther in Law, for taking away his Wife, and she for her falshood, though they were not punished by him that received the wrong, yet the Philistims burnt both her and her Father, Judg. 15. Again, though the Philistims were not punished by the Timnite, or his daughter, whom they burnt with fire; yet they were by Sampson, who smote them hip and thigh with a mighty plague, Iudg. 15. From which examples we may draw this argument, If the Lord thus revenge the cause of mens particular and personall wrongs, much more will he revenge his own cause: for in this case I may say to every childe of God which suffereth for Religion sake, as Iehaziel by the Spi∣rit of God said unto all Iudah, the inhabitants of Ierusalem, and King Iehosaphat; The battell is not yours, but Gods, wherefore you shall not need to fight in this battell, stand still, move not, and behold the salvation of the Lord towards you, 2 Chron. 20.15, 17. Yea; it stands upon Christs honour to maintain those that are in his work; And Gods too, to defend such as suffer for his sake; and he that traduceth, or any way wrongs thee, for thy goodnesse; his envy strikes at the Image of God in thee, because he hath no other way to extend his malice to the Deity it self: as is apparent by these Scriptures, which will be worth thy turning to: Psal. 44.22. & 69.7. & 83.2, to 10. Prov. 19.3. Rom. 1.30. Matth. 10.22. & 25.45. Luk. 21.17. Zach. 2.8. 1 Sam. 17.45. Psal. 74.22, 23. Acts 5.39. Psal. 139 20. Isa. 54.17. 1 Thes. 4.8. Ioh. 15.18, to 26. Numb. 16.11. Saul, Saul, saith Christ, seeing him make havock of the Church, why persecutest thou me? I am Iesus whom thou persecutest, Acts 9.4, 5. and Iesus was then in Heaven. Cain imbrews his hands in the blood of his own brother, because he was better, and better accepted than himself: God takes upon him the quarrell, and indeed it was for his sake that Abell suffered.

Now if we may safely commit our cause, and our selves to God, in the

greater matters: much more in petty things, as are, evill words.

I but, saith the weak Christian, I am so wronged, reviled and slandered, that it would make a man speak, like Aeagles that famous wrestler, that never spake before in his life. Answer, There is no such necessity.

For first: Who ever was, that was not slandered?

Secondly, Let him speak evill of thee, yet others shall not beleeve him; or if the evill and ignorant do, yet report from wise and good men shall speak thee vertuous.

Yea, thirdly: Though of some the slanderer be beleeved for a while; yet at last thy actions will outweigh his words: and the disgrace shall rest with the intender of the ill. The constancy of a mans good behaviour, vindi∣cates him from ill report.

Fourthly, There's no cause of thy answering; innocency needs not stand upon its own justification; for God hath undertaken to vindi∣cate it, either by friends, as when Ionathan and Michol, both son and daughter, opposed their own Father in his evill intents to take Davids part, and vindicate his reputation, 1 Sam. 19▪ 4, 5, 11, 12. Or by enemies, as when Pilate pronounced him innocent, whom he condemned to die: which shewes that innocency cannot want abetters: and when Caiaphas was forc't to approve that Christ in the Chair, whom he condemned on the Bench. And when Iulian was compelled to cry out, O Galilean, thou hast over∣come. And when Balaam was forc't to blesse those for nothing, whom he was hired to curse. They that will speak the evill they should not, shall be driven to speak the good they would not.

Or by strangers that stand by; as when young Daniel stept up to clear Susanna of that foul aspersion.

Or lastly, by himself, as he often vindicated Mary: O holy Mary, I ad∣mire thy patient silence: thy Sister blames thee for thy piety; the Disciples (afterwards) blame thee for thy bounty and cost, not a word falls from thy lips in a just vindication of thine honour and innocency; but in an humble taciturnity, thou leavest thine answer to thy Saviour: How should we learn of thee, when we are complained of for well doing; to seal up our lipps, and expect our righ••ing from above! And how sure, how ready art thou O Saviour to speak in the cause of the dumb! Martha, Martha, thou art carefull, and troubled about many things; but one thing is needfull, and Mary hath chosen the better part. What needed Mary to speak for her self, when she had such an Advocate? she gave Christ an unction of thankefullnesse, he gave her an unction of a good Name; a thing better then oyntment, Eccles. 7.1. Again, the L••per praiseth God, Christ praiseth the L••per.

True, ill tongues will be walking, but we need not repine at their insolen∣cy; why should we answer every dog that barks, with barking again?

But admit God should omit to revenge thy cause, yet, revenge not thy self in any case; for by revenging thine own quarrell, thou makest thy self, both the Iudge, the Witnesse, the Accuser, and the Executioner: only use for thy rescue, Prayer to God, and say as Christ hath enjoyned, Lead me not into temptation, but deliver me from evil, Matth. 6.13. and it sufficeth. Yet if

thou wilt see what God hath done, and what he can and will do, if there be like need; hear what Ruffinus and Socrates write of Theodosius, in his wars against Eugenius.

When this good Christian Emperour saw the huge multitude that was coming against him; and that in the sight of man there was apparent overthrow at hand, he gets him up into a place eminent, and in the sight of all the Army, falls down prostrate upon the earth, beseeching God, if ever he would look upon a sinfull creature, to help him at this time of greatest need: whereupon there arose suddenly such a mighty wind, that it blow the Darts of the enemies back upon themselves, in such a wonderfull manner, that Eugenius with all his Host, was clean discomfited; and seeing the power of Christ so fight for his people, was forced in effect to cry out, as the Egyptians did, God is in the cloud, and he fighteth for them.

No forces are so strong as the spirituall; the prayers of an Eliah, are more powerfull than all the Armies of flesh: which made the Queen-mother of Scotland confesse, That she feared more the prayers and fasting of M^r Knox and his assistants, than an Army of twenty thousand men.

Thus God either preventeth our enemies, as here he did; or delivereth his servants out of persecution, as he did Peter; or else, if he crowneth them with Martyrdom, as he did Stephen; he will in his Kingdom of glory, give them in stead of this bitter, a better inheritance; pro veritate morientes, cum veritate viventes.

Wherefore in this and all other cases, cast thy burden upon the Lord, and say with the Kingly Prophet, I will lay me down in peace, for it is thou Lord only that makest me dwell in safety, Psal. 4.8.

CHAP. XXIX. Because they have respect unto Gods Commandement.

2. BEcause they have respect unto Gods Commandement, who saith, By your patience possesse your souls, Luk. 21.19. Be patient toward all men, 1 Thes. 5.14. And Let your patient minde be known unto all men, Phil. 4.5. More especially; Let not the Sun go down upon your wrath, neither give place to the Devill, Ephes. 4 26, 27. From whence observe this by the way; that he which lies down in wrath hath the Devill for his bedfellow.

See, saith Paul, that none recompence evill for evill unto any man, 1 Thes. 5.15. And again, Be not overcome with evill, but overcome evill with goodnesse, Rom. 12.21. Yea, saith our Saviour, Love your enemies, do well to them that hate you, blesse them that curse you, and pray for them which hurt you, Luk. 6.27, 28. And in case thine enemy hunger, instead of adding to his affliction, give him bread to eat; if he thirst, give him water to drink; or else thou brea∣kest Gods Commandement touching patience; Prov. 25.21. Rom. 12.20. and consequently art in the sight of God a transgressor of the whole Law; and standest guilty of the breach of every Commandement, James 2 10, 11. We know the frantick man, though he be sober eleven moneths of the year, yet if he rage one, he cannot avoid the imputation of madnesse.

Now as Gods Children should do whatsoever he commands cheerfully, and take whatsoever he doth thankfully; so God suffers such wrongs to be, that he may exercise thy patience; and he commands thee to forgive those wrongs, that thou mayest exercise thy char••ty, and approve thy sincerity: Ma∣ny say, Lord, Lord; but if you love me, saith Christ, keep my Commandements. It is an idle ceremony to bow at the Name of Iesus, except we have him in our hearts, and honour him with our lives. Phraates sent a Crown as a present to Caesar, against whom he was up in Arms; but Caesar returned it back with this answer; Let him return to his obedience first, and then I'le accept of the Crown, by way of recognizance. God admits none to Heaven (saith j••stin Martyr) but such as can perswade him by their works, that they have loved him.

And indeed, take a man that truly loves God, he will easily be friends, not easily be provoked.

True, take him unexpectedly, he may have his lesson to seek (even he that was the meekest man upon earth, threw down that in a sudden indignation, which in cold blood he would have held faster than his life, Exod. 32.19.) but when he bethinks himself what God requires, it is enough. When Te∣ribazus a noble Persian was arrested, at first he drew his sword, and defended himself; but when they charged him in the Kings Name, and enformed him they came from his Majesty, he yeelded presently, and willingly.

If then we will approve our selves true obedienciaries, let our revenge be like that of Elisha's to the Aramites, in stead of smiting them, set bread and water before them: Or like that of Pericles, who as Plutarch reports, when one had spent the day in rayling upon him at his own door, least he should go home in the dark, caused his man to light him with a Torch. And to do otherwise is Ammonite-like, to entreat those Embassadours ill, which are sent in kindnesse and love: for these afflictions are Gods Embassadors, and to handle them rufly, yea, to repine or grudge against them, is to in∣treat them evill. And certainly, as David took it not well when the Am∣monites ill intreated his Embassadours, so God will not take the like well from thee, 1 Chron. 19. But secondly, as the Law of God bindes us to this, so doth the Law of Nature: Whatsoever you would that men should do unto you even so do you unto them, Matth. 7.12. Our Saviour doth not say, Do unto others, as others do unto you; but as you would have others do unto you. Now if we have wronged any man, we desire that he should forgive us, and therefore we must forgive him. Nor would we have any man tra∣duce us behind our backs: therefore S^t Austin writ over his Table thus,

To speak ill of the absent forbear: Or else sit not at taeble here.

Lex talionis was never a good Christian Law. If I forgive not, I shall not be forgiven, Mar. 11.26. So to say of our Enemies, as Sampson once of the Philistims: even as they did unto me, so I have done unto them, is but an ill plea. For the Law of God, and the Law of Nature forbids it; and doth not the Law of Nations also? Yes, throughout the whole world: either they have no Law, or else a Law to prohibit men from revenging themselves. Op∣pression

or injury may not be righted by violence, but by Law (and to seek revenge by Law, when it is not expedient to passe it by, is lawfull:) the redresse of evill by a person unwarranted, is evill.

Obj. But thou wilt say, The Law doth not provide a just remedy in all cases of injury, especially in case of reproach and slander, which is now the Christians chief suffering; or if in part it doth, yet he that is just cannot be quit in one Terme or two. Nay, if he have right in a year, it is counted quick dispatch, and he is glad that he met with such a speedy Lawyer.

Ans. If thou know'st the remedy to be worse than the disease; I hope thou wilt leave it, and commit thy cause to God; who (if thou wilt give him the like time,) will cleer thy innocency, and cost thee nothing.

When we have suffered some evill, the flesh, our own wisedom, like the King of Israel, 2 King. 6.21. will bid us return evill to the doer; but the Spirit or wisdome of God, like Elisha, opposeth, and bids us return him good notwithstanding his evill: But the flesh will reply, he is not worthy to be forgiven: I, but saith the Spirit, Christ is worthy to be obeyed, who hath commanded thee to forgive him. Now, whethers counsell wilt thou follow? It is not alwayes good to take our own counsell; our own wit often hunts us into the snares, that above all we would shun. We oft use means of pre∣servation, and they prove destroying ones. Again, we take courses to ruin us, and they prove means of safety. How many flying from danger, have met with death; and on the other side, found protection even in the very jawes of mischief, that God alone may have the glory. It fell out to be part of Mithridates misery, that he had made himself unpoysonable. All humane wisedom is defective, nor doth the Fools bolt ever misse: whatsoever man thinketh to do in contrariety, is by God turned to be an help of hastning the end he hath appointed him. We are governed by a power that we can∣not but obey, our mindes are wrought against our mindes to alter us. In brief, man is oft his own Traytor, and maddeth to undo himself. Where∣fore take the Spirits and the Words direction. Render good for evill, and not like for like, though it be with an unwilling willingnesse; as the Mer∣chant casteth his goods over-board, and the Patient suffers his arm or leg to be cut off: and say with thy Saviour, Neverthelesse, not my will, but thy will be done.

But yet more to induce thee hereunto; consider in the last place, That to avenge thy self, is both to lose Gods protection, and to incur his condemna∣tion. We may be said to be out of his protection, when we are out of our way which he hath set us: he hath promised to give his Angels charge over us, to keep us in all our wayes, Psal. 91.11. that is, in the wayes of obedience, or the wayes of his Commandements. But this is one of the Devils ways, a way of sinne and disobedience; and therefore hath no promise or assurance of protection: we may trust God, we may not tempt him: if we do, what se∣conds soever we get, Christ will not be our second. Where is no commande∣ment, there is no promise; if we want his word, in vain we look for his ayd. When we have means to keep our selves, Gods omnipotency is for the present discharged. If Eutychus had fallen down out of a saucy malipert••••••••••▪

I doubt whether he had been restored by S^t Paul, Acts 20.9. Wafts and strayes, are properly due to the Lord of the soyl: and you know what the Devill said to our Saviour, Luk. 4.6. which in a restrained sense is true. And therefore when one in Gods stead rebuked Satan, touching a Virgin whom he possest at a Theatre, saying, How durst thou be so bold, as to enter into my house? Satan answers, Because I found her in my house: as Chrysostom delivers it. I am sure Dinah fell into soul hands, when her Fathers house could not hold her: and Sampson the like, when he went to Dalilah: and Ionah, when he went to Tarshish: and the seduced Prophet, when he went beyond his Commission, set him by God: and many the like, who left the path of Gods protection, where the Angels guard and watch, to walk in the Devils by-way of sinne and disobedience. The Chickins are safe under the wings of their mother, and we under the providence of our Fa∣ther; so long as we hold the tenure of obedience, we are the Lords Sub∣jects; and if we serve him, he will preserve us. A Priest might enter into a Leprous house without danger: because he had a calling from God so to do, and we may follow God dry-shod through the Red-Sea. Neither need we vex our selves with cares, as if we lived at our own cost, or trusted to our own strength: but when a man is fallen to the state of an Out-Law or Rebell; the Law dispenseth with them that kill him; because the Prince hath excluded him from his Protection. Now this being our case, say there shall happen any thing amisse, through thy taking revenge, what mayest thou not expect to suffer, and in thy suffering, what comfort canst thou have? Whereas, if God bring us into crosses, he will be with us in those crosses, and at length bring us out of them more refined. You may observe, there is no such coward, none so valiant as the beleever: without Gods warrant he dares do nothing; with it, any thing. Nothing without it. Those saith Basil (to a great man that perswaded him to yeeld) who are trained up in the Scriptures, will rather die in an holy quarrell, than abate one syllable of divine truth. Nor would any solicite them to do ill, did they rightly know them: for what Cicero speaks of Cato (viz. O gentle Cato, how happy art thou to have been such an one? that never man durst yet presume, to solicite thee in any dishonest cause, or contrary to duty) may be applied to every Beleever, rightly so stiled. When the Tormentors of Marcus Areihusius (who laid to his charge the pulling down of an idola∣trous Temple) offered him his pardon, in case he would give so much as would build it up again, he refused it; and being further urged to give but half, he refused it: at last, being told that if he would give but a little to∣wards it, they would release him; he refused to give them so much as an half penny: saying, No not an half penny; for it is as great wickednesse, said he, to confer one half penny, in case of impiety, as if a man should bestow the whole. A good conscience being in the greatest torture, will not give one half penny to be released, with hurt to his conscience: he scans not the we••ght of the thing, but the authority of the Commander: and such have no good consciences, that dare gratifie Satan, in committing the least sinne, o•• neglect God in the smallest precept. The conscionable Nazarite,

Numb. 6. did not only make scruple of guzling, and quaffing whole Fla∣gons of wine, but of eating only an husk, or a kernell of the grape: knowing the one was as well forbidden as the other. Will any man eat poyson be∣cause there is but a little of it? A small bullet may kill a man as well as a great one. Goliah was as much hurt by Davids little stone, as Sampson by the weight of a whole house. And Ely died as well by falling back in his chair, as Iezabel by being thrown down from an high window. And what saith our Saviour to the unjust Steward? He that is faithfull in that which is least, is faithfull also in much; and he that is unjust i•• the least, is unjust also in much, Luk. 16 10. He that will corrupt his conscience for a pound, what would he do for a thousand? If Iudas will sell his M••ster for thirty pence, what would he not have done for the Treasury?

Alas, there are no sins small but comparatively: These things (speaking of Mint and Cummin) ought ye to have done, sayes our Saviour, and not have left the other undone, Luk. 11.42. Wherefore it is with a good and tender conscience, as it is with the apple of the eye, for as the least hair or dust grieves and offends that which the skin of the eye-lid could not once com∣plain of; so a good and tender conscience is disquieted, not only with beams, but moates, even such as the world accounts trifles; it strains not only at Cammels, but Gnats also.

A sincere heart is like a neat spruce man, that no sooner spies the least speck or spot on his garment▪ but he gets it washt or scrap't off: the com∣mon Christian, like a nasty sloven, who, though he be all foul and be∣smeared, can indure it well enough: yea, it offends him that another should be more neat than himself. But such men should consider, that though they have large consciences, that can swallow down any thing, yet the sincere and tender conscience is not so wide. A strait shooe cannot in∣dure the least pibble stone, which will hardly be felt in a wider; neither will God allow those things in his Children, which he permits in his ene∣mies: no man but will permit that in another mans Wife or Child, which he would abhor in his own. A box of precious oyntment, may not have the least fly in it; nor a delicate Garden, the least weed, though the Wildernesse be overgrown with them.

I know the blind world so blames the Religious, and their Religion also, for this nicenesse, that they think them Hypocrites for it: but this was Iobs comfort in the aspersion of Hypocrisie, My witnesse is in Heaven, and my record on high. And as touching others that are offended, their an∣swer is, Take thou O God (who needest not our sinne to further thy work of Grace) the charge of thy Glory, give us grace to take charge of thy Precepts. For sure we are, that what is absolutely evill, can by no cir∣cumstance be made good; poyson may be qualified and become medicinall: there is use to be made of an enemy; sicknesse may turn to our better health; and death it self to the faithfull, is but a door to life; but sinne, be it never so small, can never be made good

Thus you have seen their fear, but look also upon their courage, for they more fear the least sinne, than the greatest torment.

All the fear of Satan and his instruments, ariseth from the want of the true fear of God; but the more a man fears God, the lesse he fears every thing else. Fear God, honour the King, 1 Pet. 2.14, 17. He that fears God, doth but honour the King, he need not fear him, Rom. 13.3. the Law hath not power to smite the vertuous.

True, many have an opinion not wise, That Piety and Religion abates for∣titude, and makes valour Feminine: but it is a foundationlesse conceit. The true beleever fears nothing but the displeasure of the highest, and runs away from nothing but sinne.

Indeed he is not like our hot-spurs, that will fight in no cause but a bad; that fear where they should not fear, and fear not where they should fear; that fear the blasts of mens breath, and not the fire of Gods wrath; that fear more to have the world call them Cowards for refusing; than God to judge them rebels for undertaking: that tremble at the thought of a Pri∣son, and yet not fear Hell fire: That can govern Towns and Cities, and let a silly woman over-rule them at home; it may be a servant or a Childe, as Themistocles Sonne did in Greece: What I will, said he, my Mother will have done, and what my Mother will have, my Father doeth. That will undertake a long journey by Sea in a Wherry, as the desperate Marriner hoyseth sayl in a storm, and sayes None of his Ancestors were drowned: That will rush fearlesly into infected houses, and say, The Plague never ceizeth on valiant blood, it kills none but Cowards: That languishing of some sicknesse, will strive to drink it away, and so make hast to dispatch both body and soul at once: that will run on high battlements, gallop down steep hils, ride over narrow bridges, walk on weak Ice, and never think what if I fall? but what if I passe over and fall not?

No, he is not thus fearlesse, for this is presumption and desperate madnesse, not that courage and fortitude which ariseth from faith, and the true fear of God; but from blindnesse and invincible ignorance of their own estate: As what think you? Would any man put his life to a venture, if he knew that when he died he should presently drop into hell? I think not. But let the beleeving Christian, (who knowes he hath a place reserved for him in Heaven) have a warrant from Gods word; you cannot name the ser∣vice, or danger that he will stick at. Nor can he lightly fail of successe. It is observed that Trajan was never vanquished, because he never under∣took warre without just cause. In fine, as he is most fearfull to offend, so he is most couragious in a good cause; as abundance of examples wit∣nesse, whereof I'le but instance two: for the time would be too short to tell of Abraham, and Moses, and Caleb, and David, and Gideon, and Baruck, and Sampson, and Ieptha, and many others; of whom the holy Ghost gives this generall testimony; that by faith, of weak they were made strong, wax∣ed valiant in battell, turned to flight the Armies of the Aliants, subdued King∣doms, stopt the mouthes of Lyons, quenched the violence of the fire, &c. Heb. 11.22, to 35. Nor will I pitch upon Ioshua, whom neither Caesar, nor Pom∣pey, nor Alexander the Great, nor William the Conquerour, nor any other ever came near, either for valour or victories: but even Ionathan before,

and the Martyrs, after Christ, shall make it good. As what think you of Ionathan, whom neither steepnesse of Rocks, nor multitude of enemies, could discourage, or disswade from so unlikely an assault? Is it possible, if the divine power of Faith, did not add spirit and courage, making men more than men; that two should dare to think of encountering so many thou∣sands? and yet behold Ionathan and his Armour-bearer put to flight, and terrified the hearts of all the Philistims, being thirty thousand Chariots, six thousand Horse-men, and Foot-men like the sand of the Sea-shore, 1 Sam. 14.15. O divine power of faith! that in all attempts and difficulties makes us more than men, and regards no more Armies of adversaries, than swarms of flies.

A naturall man in a project so unlikely, would have had many thoughts of discouragement, and strong reasons to disswade him: but his faith dissolves impediments, as the Sunne doth dewes; yea, he contemns all fears, over∣looks all impossibilities, breaks through all difficulties with a resolute cou∣rage, and flies over all carnall objections with celestiall wings; because the strength of his God, was the ground of his strength in God.

But secondly, To shew that their courage is no lesse passive, than active; look upon that Noble Army of Martyrs, mentioned in Ecclesiasticall Hi∣story, who went as willingly and cheerfully to the stake, as our Gallants to a Play; and leapt into their beds of flames, as if they had been beds of down: yea, even weak women, and young striplings, when with one dash of a pen, they might have been released. If any shall yet doubt which of the two (the Religious or Prophane) are most valiant and couragious; let them look upon the demeanour of the twelve Spies, Numb. the 13^th and 14^th Chapters; and observe the difference between the two faithfull and true hearted, and the other ten: then will they conclude, that Piety and Reli∣gion doth not make men Cowards; or if it do▪ that as there is no feast to the Churles, so there is no fight to the Cowards. True, they are not soon, nor easily provoked; but all the better, the longer the cold fit in an Ague, the stronger the hot sit.

I know men of the Sword will be loth to allow of this Doctrine; but truth is truth, as well when it is not acknowledged, as when it is: and ex∣perience tells us, that he who fears not to do evill, is alwayes afraid to suffer evill. Yea the Word of God is expresse; That none can be truly va∣larous, but such as are truly religious, The wicked fly when none pursueth, but the righteous are as bold as a Lyon, Prov. 28.1. The reason whereof is, If they live, they know by whom they stand; if they die, they know for whose sake they fall.

But what speak I of their not fearing death, when they shall not fear even the day of Iudgement, 1 Joh. 4.17. Hast not thou O Saviour bidden us, when the Elements shall be dissolved, and the Heavens shall be flaming about our ears, to lift up our heads with joy, because our redemption draweth nigh, Luk. 21.25, to 29. Wherefore saith the valiant Beleever, come death, come fire, come whirlewinde, they are worthy to be welcome that shall carry us to immortality. Let Pagans and Infidels fear death, saith S^t Cyprian, who

never feared God in their life, but let Christians go to it as travellers unto their native home; as Children unto their loving Father; willingly, joy∣fully. Let such fear to die, as have no hope to live a better life: well may the brute beast fear death, whose end of life is the conclusion of their being: well may the Epicure tremble at it, who with his life looketh to lose his felicity: well may ignorant and unrepentant sinners quake at it, whose death begins their damnation: well may all those make much of this life, who are not sure of a better; because they are conscious to them∣selves, that this dying life, will but bring them to a living death; they have all sown in sinne, and what can they look to reap, but misery and vanity? sinne was their traffique, and grief will be their gain; detestable was their life, and damnable will be their decease.

But it is otherwise with the Godly, they may be killed, but cannot be hurt; for even death (that fiend) is to them a friend, like the Red Sea to the Israelites, which put them over to the Land of Promise, while it drowned their enemies. It is to the faithfull as the Angels were to Lot, who snatcht him out of Sodome, while the rest were consumed with fire and brimstone. Every beleever is Christs betrothed Spouse, and death is but a messenger to bring her home to her Husband: and what chaste or loving Spouse, will not earnestly desire the presence of her Bridegroom (as S^t Austin speaks?) Yea, the day of death to them, is the day of their Coronation: and what Princely heir does ••••t long for the day of his instalment, and rejoyce when it comes? Certainly it was the sweetest voice that ever the Thief heard in this life, when Christ said unto him, This day shalt thou be with me in Para∣dise, Luk. 23.43. In a word, as death to the wicked, puts an end to their short joyes, and begins their everlasting sorrowes: so to the Elect, it is the end of all sorrow, and the beginning of their everlasting joyes.

The end of their sorrow; for whereas complaint of evils past, sense of present, and fear of future, have shared our lives amongst them; death is

• 1. A Supersedeas for all diseases; the Resurrection knows no imper∣fection.
• 2. It is a Writ of ease, to free us from labour and servitude: like Moses that delivered Gods people out of bondage, and from brick-making in Aegypt.
• 3. Whereas our ingresse into the world, our progresse in it, our egresse out of it, is nothing but sorrow (for we are born crying, live grumbling, and die sighing) death is a medicine, which drives away all these, for we shall rise triumphing.
• 4. It shall revive our reputations, and cleer our Names from all ignomi∣ny and reproach; yea, the more contemptible here, the more glorious hereaf∣ter. Now a very Duellist will go into the field to seek death, and finde honour.
• 5. Death to the godly is as a Goal-delivery, to let the Soul out of the pri∣son of the body, and set it free.
• 6. Death frees us from sinne, an Inmate that (spite of our teeth) will ••oust with us, so long as life affords it house-room: for what is it to the faithfull, but the funerall of their vices, and the resurrection of their vertues.

And thus we see, that death to the Saints is not a penalty, but a reme∣dy; that it acquits us of all our bonds, as sicknesse, labour, sorrow, disgrace, imprisonment, and (that which is worse than all) sinne; that it is not so much the death of nature as of corruption and calamity. But this is not half the good it doth us; for it delivers us up, and lets us into such Ioyes, as eye hath not seen, nor ear heard, neither hath entred into the heart of man to conceive, 1 Cor. 2.9. Yea, a man may as well with a coal, paint out the Sunne in all his splendor, as with his pen, or tongue expresse; or with his heart (were it as deep as the Sea) conceive, the fullnesse of those joyes, and sweetnesse of those pleasures, which the Saints shall enjoy at Gods right hand for evermore, Psal. 16.11. In thy presence is the sullnesse of joy, and at thy right hand are pleasures for evermore. For quality they are pleasures; for quantity, fullnesse; for dignity, at Gods right hand; for eter∣nity, for evermore: and millions of years multiplied by millions, make not up a minute to this eternity.

Our dissolution is nothing else but aeterni natalis, the birth-day of eter∣nity (as Seneca calls it, more truly than he was aware,) for when we are born, we are mortall; but when we are dead, we are immortall: yea, even their mortall wounds make the sufferers immortall; and presently transport us from the contemplation of felicity, unto the fruition. Where∣as, if the corn of our bodies be not cast into the earth by death, we can have none of this increase: which is the reason, first, that we celebrate the memory of the Saints, not upon their birth-dayes, but upon their death-dayes; to shew how the day of our death, is better than the day of our birth: And secondly, that many Holy men have wisht for death; as Ie∣remy, Iob, Paul, &c. As, who can either marvell, or blame the desire of advantage? for the weary traveller to long for rest, the prisoner for li∣berty, the banished for home; it is so naturall, that the contrary disposi∣tion were monstrous.

And indeed it is our ignorance and infidelity; at least our imprepara∣tion, that makes death seem other than advantage. And look to it, for he hardly mourns for the sinnes of the time, who longs not to be freed from the time of sinne: he but little loves his Saviour, who is not willing to go unto him, and is too fond of himself, that would not go out of himself to God.

True, he that beleeveth will not make haste, Isa. 28.16. that is, he will not go out by a back-door, seek redresse by unlawfull means: for though here he hath his pain, and in Heaven he looks for his payment, yet he will not make more haste than good speed. Though he desires to be dissolved, and to be with Christ, which is best of all, Phil. 1.23, 24. Yet he is content to live, yea, he lives patiently, though he dies joyfully: In his wisdome he could chuse the gain of death, but in his obedience he refuseth not the service of life: and it is to be feared, that God will refuse that soul, which leaves the body before himself calls for it; as Seneca speaks (like a Divine.)

Now, what are we to learn from this double lesson, but a two-fold in∣struction? 〈…〉〈…〉

unsent? is death to the godly no other then the Brazen Serpent to the Isra∣elites? which was so farre from hurting them, that contrarily it healed them. And wouldest thou not fear death (for to labour not to die is labour in vain, and Kings in this are Subjects.)

First, Look through death at glory, as l••t but the unfolded Heavens give way to Stevens eyes, to behold Christ in the glory of his Father; how wil∣ling is he to ascend by that stony passage? Acts 7.56, 59.

Secondly, Fear to commit the least sinne, which is forbidden by so great a God, and suffered for by so loving a Saviour.

Now God hath so farre forth forbidden revenge, that he hath forbidden all kinde of hatred and malice; for the Law in every Commandement is spirituall, and bindes the heart as well as the hand; and to thy power thou hast slain him whom thou hatest: he is alive, and yet thou hast kil'd him, saith S^t Augustine: and therefore these two, hatred and murther, are coupled together as yoak-fellowes, in that long teame of the fleshes beastly works, which draw men to perdition, Rom. 1.29. Gal. 5.21. and wherein do they differ? but as the Father and the Sonne, or as Devill and evill, only in a letter. Yea, saith Christ, in the places before quoted, Love your enemies, do well to them that hate you, overcome evill with good, &c. Luk 6.27. Rom. 12.21. Be so farre from snatching Gods weapon out of his hand, that you rather master unkindnesse with kindnesse.

And as this is Gods word, so hearing what the word speaks, is an ear-mark of Christs sheep, as witnesseth the chief sheepherd, Joh. 8. He that is of God, heareth Gods word: and he is of an uncircumcised ear, and one of the Devils Goats, that wants this mark: for he heareth it not, because he is not of God, Vers. 47. Wherefore lay it to heart, lose not the priviledge of Gods protection, by an unwarrantable righting of thy self: Do not like the Fool, that leapt in the water, for fear of being drowned in the boat. But above all fears, fear him, which, after he hath kil'd, hath power to cast into hell, Luk. 12.5. compare the present with the future, the action with the re∣ward; think thou seest beyond pleasing thy appetite, and doing thine own will, sinne against God; beyond that, death; beyond death, judgement; beyond judgement, hell; beyond that, no limits of time, or torments; but all easelesse, and endlesse. Thou cryest, God be mercifull to me; but be thou also mercifull to thy self: Fear God, fear sinne, and fear nothing; for sinne is the sting of all troubles: pull out the sting, and deride the malice of the Serpent. Yea, have but Gods warrant for what thou goest about, and then let death happen, it shall not happen amisse; for the assurance of Gods call and protection, when a mans actions are warranted by the Word, will even take away the very fear of death: for, death (as a Father well notes) hath nothing terrible, but what our life hath made so. He that hath lived well is seldom unwilling to die; life or death is alike welcome unto him; for he knowes, whiles he is here, God will protect him; and when he goes hence God will receive him. I have so behaved my self (saith S^t Ambrose to the Nobles of Millain) that I am not asha∣〈…〉〈…〉

Hilarion, These seventy years and upwards, thou hast served the Lord▪ therefore now go forth my soul with joy, &c. Whereas he that hath lived wickedly, had rather lose any thing even his soul, than his life: whereby he tels us, though his tongue expresse it not, that he expects a worse estate hereafter. How oft doth guiltinesse make one avoid, what another would wish in this case? Yea, death was much facilitated by the vertues of a well-led life, even in the Heathen. Phocion being condemned to die, and the executioner refusing to do his office, unlesse he had twelve Drach∣mes paid him in hand; Phocion borrowed it of a friend and gave it him: ne mora fieret morti. Again, Cato was so resolute, that he told Caesar, he feared his pardon, more than the pain he threatned him with. And Ari∣stippus, as I take it (though I may be mistaken,) told the Saylers (that wondred why he was not, as well as they, afraid in a storm?) that the odds was much; for they feared the torments due to a wicked life, and he expe∣cted the reward of a good one. Its a solid and sweet reason, being rightly applied. Vic•• drawes death with a horrid look, with a whip, and flames, and terrors; but so doth not vertue. Whence it was that death was ugly and fearfull unto Cicero; wished for, and desired of Cato; and indifferent to Socrates.

Obj. But a violent and painfull death, is by far, more terrible and intol∣lerable than a naturall?

Answ. Seldom have the Martyrs found it so, but often the contrary: which made them kisse the wheele that must kill them, and think the stayres of the scaffold of their Martyrdom, but so many degrees of their ascent to glo∣ry. Besides Elias his fiery Chariot, or they which stoned Steven, took no more from them, than an ordinary sicknesse did from Lazarus; and let death any way crumble the body to dust, the Resurrection shall restore it whole again. Indeed if we live (and God by some lingring sicknesse, shall in mercy stay till we make us ready,) we shall do well: but if we die as the Martyrs did, half burnt, and half blown up; we shall do better. And thus much to prove that the Godly indure reproaches and persecutions patiently, because God hath commanded them so to do.

CHAP. XXX. That they are patient in suffering of wrongs, for Gods glory.

3. THe Children of God are patient in suffering wrongs, for Gods glory; lest Philosophy should seem more operative in her Disciples, than Divinity in hers; lest Nature and Infidelity should boast it self against Christianity. It is a saying of Seneca, He that is not able to set light by a sot∣tish injury, is no Disciple of Philosophy. And the examples before rehearsed shew, that Socrates, Plato, Aristippus, Aristotle, Diogenes, Epictetus, Philip of Macedon, Dion of Alexandria, Agathocles, Antigonus, and Caesar, were indued with rare and admirable Patience; whereunto I will add three other exam∣ples: Philip of Macedon asking the Embassadors of Athens, how he might 〈…〉〈…〉

Athens that could be, if you would hang your self; yet was not moved a jot, for all his might was answerable to his patience: Why? he cared not so much to revenge the evill, as to requite the good.

Polaemon was not so much as appalled at the byting of a Dogge that took away the brawn or calf of his leg; nor Harpalus to see two of his Sonnes laid ready drest in a silver charger, when Astyages had bid him to supper. And lastly, when it was told Anaxagoras (from the State) that he was condemned to die, and that his Children were already executed, he was able to make this answer; As touching (said he) my condemnation, nature hath given like sentence both of my condemners and me; and as touching my Chil∣dren, I knew before that I had begot mortall creatures. But what of all this? Let every naturall man know, that a continued patience may be different from what is goodnesse: for as Austin well, There is no true vertue, where there is no true Religion; neither is it a naturall meeknesse which proceeds from a good constitution, nor a morall meeknesse which proceeds from good education and breeding; but spirituall meeknesse which is a fruit of the spirit, Gal. 5.22, to 25. That is the subject of our discourse, and will carry away the blessing.

But to give them the utmost advantage, let the vertues of all these Phi∣losophers be extracted into one Essence, and that spirit powred into one man (as Zeuxis pourtraying Iuno, chose the five Daughters of Croton, out of all the Agrigentine Virgins, that from their severall perfections, he might compose one excellent and most beautifull picture:) Yet this Philosopher must be acknowledged to fall short of a compleat Christian guided by the Spirit of God. Or if you will gather out of Histories the magnanimity of Hector, of Alexander, of Caesar, of Scipio, and of Scaevola, put them to the rest; yet for patience and constancy, they come not near that one president laid down in the example of that holy man Iob, and other servants of God in succeeding ages; and that in five main particulars.

1. One notable difference between the patience of a Philosopher and a Christian, is, They lacked a pure heart, truly sanctified by the holy Ghost, which is the fountain of all well doing. Now if the fountain be corrupt, the streams cannot be pure; but the best of them were but in the state of na∣ture unregenerate, and consequently unreconciled to God in Christ, and so enemies to him, Rom. 5.10. And our persons must first be justified and accepted of God, before our actions can please him: as of necessity the Tree must be good, before it can bear good fruit. Yea, saith our Saviour, as the Branch cannot bear fruit of it self, except it abide in the Vine, no more can ye, except you abide in me, Joh, 15.4. Christian vertues are not na∣turall; a man is no more born with Grace in his soul, than with Apparell on his back.

Again, the best of our Works are imperfect, and mingled with corru∣ptions; and therefore cannot abide the examination of Gods exact ju∣stice, till they be covered with Christs Righteousnesse, and their corruption washed away with his most precious blood Neither can those works please God, which are done without him: for as it will be no excuse before God 〈…〉〈…〉

when the matter of the work is ill, to plead the goodnesse of the heart; so, neither when the heart is nought, to plead that the matter of the work is good; as many notable examples prove, namely the Iews urging God with their fasting, Isa. 58. and yet sent away empty. And those reprobates, Matth. 7. who alleadg their preaching in Christs Name, casting out De∣vils, &c. but receiving that fearfull answer, Depart from me ye workers of iniquity, I know you not. As also Cain, whose outward works in sacrificing were the same with his brothers; and yet S^t Iohn sayes, Cains works were evill, and his brothers good; which may serve to comfort poor Publicans, and confound all proud Pharisees, as S^t Austin observes, Qui viret in foliis venit a radicibus humor.

2. As the Christian bears injuries patiently, so he doth it and all other performances in knowledge of, and in obedience to Gods Word and Com∣mandement; which obedience also proceeds from a true loue of God, and an humble heart: thinking when he hath done that, he falls far short or per∣forming his duty. Whereas they had neither knowledge in, nor love to, not the least respect of God or his word, in their bearing injuries: and there∣fore as God said once to the Iews in matter of fasting, Have ye fasted to me? so he will say to them in the matter of suffering, Have ye suffered in love and obedience to me, and my word? No: but in love to your own credit, and other the like carnall respects. And indeed, how can they expect a re∣ward from God, when they have done him no service? If in bearing with, or serving of men, we serve our selves, and seek our selves rather than God: when we come for our reward, Gods answer will be, Let him reward you, whom ye have served; thou servedst thy self, therefore reward thy self, if thou wilt: for I never reward any service but mine own. As, why will Christ at the latter day remember, and reward the duties of love and libe∣rality done to men? but because they were done for his sake, and as to him∣self, Matth. 25.40. Ye have done them unto me, there is the cause of the re∣ward. Whence it is, S^t Paul willeth Christian servants, yoaked with cruell heathenish Masters, to be obedient unto them, as unto Christ; serving the Lord, and not men, Col. 3.22, 23, 24.

3. What ever they did or suffered, was either to purchase fame to them∣selves, or to merit reward by it; their aym and end was not Gods glory, but their own honour and glory, and vertues are to be judged, not by their a∣ctions, but by their ends. Yea, they called vertue, Bonum Theatrale, as if a man would not be vertuous, if he had not spectators to take notice of him: but it is false, for vertue will be as cleer in solitudine as in Theatr••, though not so conspicuous; only it may grow more strong by the observation, and applause of others, as an heat that is doubled by the reflection.

But, O the difference between these naturall and meer morall men, and a true Christian: the Christian loves goodnesse for it self, and would be holy, were there no Heaven to reward it; he does all, and suffers all, out of sin∣cere affection, and a zeal of Gods glory, and the Churches good, Matth. 5.16. to the end his Name may be magnified, and others won and edified, 1 Pet. 2.12. as most fit it is, that the profit being mans, the honour should be

Gods. And this his sincerity the rather appears, in that he holds out mau∣gre all opposition, disgrace, persecution▪ &c. whereas the other, like wind∣mills, would not turn about to do any good service, but for the wind of mens praises.

Now, it is one method to practise swimming with Bladders, and another to practise dauncing with heavy shooes. We read of some that in the Mona∣stery could fast whole dayes together with ease, but in the desart they could not hold out untill noon, but their bellies would be craving presently.

4. The one doth it in faith, which only crowns good actions; for whatso∣ever is not done in faith is sin, Rom. 14.23. and therefore cannot please God, Heb. 11.6. the reason is this, If our best actions be not the fruits of a lively faith, they spring from ignorance and infidelity, as herbs may do from a dung∣hill. And its evident they have not faith; for how should they beleeve in him, of whom they have not heard? Rom. 10.14.

And it were well if all that are meer civill and morall men, would look to the Rock where-out their works are hewn; and to the Pit, where-out they were digged: for God looketh at no action further, than it is the work of his Spirit, but the spirit is no where but in the sons of God, Gal. 4.6. and no sons but by faith in Christ, Gal. 3.26. So that obedience without faith, is but as the shell without the kernell, the husk without the corn, the carkasse without the soul, which the Lord abhors, as the sacrifice of fools, Isa. 66.3. Whence it is, that all the vertues of the Heathen are called by Divines splendida peccata, shining or glistering sinnes, sinnes as it were in a sil∣ken Robe.

5. The sum of all Morall Philosophy is included in these two words, su∣stain, and abstain, and a wicked man may restrain evill as do the godly; but here is the difference, the one keeps in corruption, the other kills corruption.

6. The Philosopher, and so all civill and morall men, can forbear, the Christian forgive; they pardon their enemies, we love ours; pray for them, and return good for evill: and if not, we no whit savour of Heaven. For if you love them that love you (saith our Saviour,) what thanks shall you have? for even the sinners do the same (such as see not beyond the clouds of humane reason:) But I say unto you which hear, Love your enemies, blesse them that curse you, do good to them that hate you, and pray for them which hurt you, and persecute you, Matth. 5.44. Luk. 6.27, 32, 33. shewing that if we will ever hope for good our selves, we must return good for evill unto others. In which words you may note a triple injunction, one to the h••art, the treasury of love; another to the tongue, loves interpreter; the third and principall to the hand, which is loves Factor or Almoner. Wherein our Saviour seems to set man like a Clock, whose master-wheel must not only go right within, nor the bell alone sound true above; but the hand also point straight without: as for the motion and setting of the wheel within, he sayes to the heart, love your enemies: for the stroke and sounding of the bell above, he saith to the tongue, blesse them that curse you: and for the pointing of the hand, or Index without, he saith to the hand, Do good to them that hurt you.

Now, well may naturall men say•• with the winde of their naturall pas∣sion•• and corrupt affections, in rendring evill for evill, but Christ the Master and Pilot of his Ship the Church; hath charged all passengers bound for Heaven, the Haven of their hope, and Harbour of their rest; like Pauls Mariners, Acts 27. to sayl with a contrary wind and weather, of doing good for evill: and like the Disciples on the Lake of Genazereth, R•••• through the raging waves of their enemies reproaches, with a contra∣ry breath; not rendring rebuke for rebuke▪ but contrariwise, to blesse, 1 Pet. 3 ••••. And the better to teach us this lesson, he practised it himself, adding example to precept: for his word and his work, like mercy and truth, were together; his precept and his practise, like righteousnesse and peace, kissed each other: for when they in devilish malice sought nothing but his condemnation, he in great love went about the work of their salva∣tion: when they shed his blood to quench their malice, he swet water and blood to wash their souls. Yea, when the Iews were crucifying of him, he at the same time (though the torments of his passion were intollerable, incomparable, unconceivable) solliciteth God for their pardon, Luk. 23.34. Now his prayer could not but he efficacious, and a pardon for such mur∣der••rs, was no mean good turn. And this likewise is the practice of the Saints, who strive to imitate their Master in all things which he did as man: S^t Steven, at the instant, while his enemies were stoning of him, kneeled down and prayed, Lord lay not this sinne to their charge, Acts 7.60. Where is one thing very remarkable; he stood when he prayed for him∣self, but kneeled when he prayed for his enemies; hereby shewing the greatnesse of their impiety, which easily could not be forgiven, as also the greatnesse of his piety. And indeed, as to render good for good, is the part of a man; and to render evill for evill, the part of a beast; and to ren∣der evill for good, the part of a devill▪ so to render good for evill, is only the part of a Saint: Be mercifull as your heavenly Father is mercifull, Luk. 6.36. It were easie to abound in examples of this kinde; How often did Moses return good unto Pharaoh for his evill, in praying to, and prevail∣ing with God for him, to the removall of nine severall plagues, not∣withstanding his cruell oppression? And David, what could he have done for Saul, that he left undone; notwithstanding he so cruelly perse∣cuted him, and hunted after his life? And the like I might shew in that man of God to Ieroboam, and they that went to Heaven by that bloody way of Martyrdom, who prayed for others, even their persecutors and mur∣therers; an easier passage to Heaven: Yea, Gods people account it a sinne to ••ease praying for their worst enemies, 1 Sam. 12.23.

But what do I tell them of these transcendent examples? when I never yet heard or read of that Philosopher, which could parallel D^r Cooper Bi∣shop of Lyncolne, in an act of patient suffering; who, when his Wife had burnt all his Notes, which he had been eighty years a gathering, least he should kill himself with overmuch study (for she had much ado to get him to his meales,) shew'd not the least token of passion, but only re∣ply'd, Indeed wife it was not well done: so falling to work again, was

eight years more in gathering the same Notes, wherewith he composed his Dictionary: which example, I confesse, more admires me, than any that ever I heard of from a man, not extraordinarily and immediately inspi∣red and assisted by the holy Ghost: and sure he that could endure this, could endure any thing, whether in body, goods, or good name: for of ne∣cessity there must be in that man that can patiently bear such a losse, some∣what more than man. I know there are some men (or rather two legged Beasts) that esteem no more of Books and Notes, than Esops Coe•• did of the Pearl he found; and these accordingly will say, this was nothing in comparison of what they suffer: as when once a Hotspur was perswa∣ded to be patient as Iob was, he replied, What do you tell me of Iob? Iob never had any Suits in Chancery.

Yea, indeed the meanest of Christs royall Band, for patience, puts down all the generation of naturall men; as even their enemies will confesse. Con∣salvus a Spanish Bishop and Inquisitor, wondred, how the Protestants had that Commandement, Thou shalt love thy neighbour as thy self, so in∣delibly printed in their hearts, that no torture could blot it out, and make them confesse, and betray one another. And indeed, how should it be o∣therwise? For

• First, If Morall Principles cherished and strengthened by good educa∣tion, will enable the soul against vicious inclinations; so that though some influence of the Heavens do work upon the aire, and the aire upon the spirits, and the spirits upon the humours? and these incline the temper, and that inclines the soul of a man, such and such wayes: yet breeding in the resi∣neder sort of evill persons, will nauch prevail, to draw them another way; what may we think of grace, and faith, and Gods Spirit, which are super∣naturall?
• Secondly, Every Christian suffering for Christs sake, and for righteous∣nesse sake, hath Gods mighty power to support him, and Christ to suffer with 〈◊〉〈◊〉, and bear a part in his misery: whereas the naturall man suffers all himself as a delinquent or malefactor; whose guilty conscience adds weight ••o his punishment. A woman called Faelicitas (whom S^t Austin much praiseth,) being brought to bed in the time of her imprisonment for the truth; (and by reason of the great pains she had in her labour, that she could not forbear scree••hing;) one of the Officers hearing her cry out, tauntingly mockt her thus: Ah woman, if thou canst not bear these sorrowes, without such cryings; how wilt thou endure, when thou shalt be burnt, or cut in pieces, or torn asunder! what thou now sufferest, is but sport, but the Tragedy is to follow: whom she answered; Now, said she, I suffer for my self, and for sinne; but then, Christ is to suffer in me, and I for him. And it fell out as she said, for when she was thrown to the wild beasts, she neither sent out schreeings, nor so much as a sigh or groan; but entertained death with so merry and cheerfull a countenance, as if she had been invited to a Feast

And thus you see in the first place, that Nature hath but a slow foot to follow Religion close at the heels, that grace and faith transcend reason,

as much as reason doth sense; that patience (rightly so called) is a Pre∣rogative-royall, peculiar to the Saints. It is well if Philosop••y have so much wisdome, as to stand amazed at it.

2. That it is not true Christian patience, except 1. It flow from a pious and good heart, sanctified by the holy Ghost. 2. Be done in knowledge of, and obedience to Gods command. 3. That we do it in humility, and sin∣cere love to God. 4. That it be done in faith. 5. That we aim at Gods glory (not at our own,) and the Churches good in our sufferings. 6. That we forgive, as well as forbear; yea, love, pray for, and return good to our enemies for their evill: Which being so, what hath the Swashbuck∣ler to say for himself? And what will become of him, if he repent not, who can afford no time to a••gue, but to execute? Yea, what hath the more temperate worldling to say for himself, who hath some small piece of rea∣son for his guide? arguing thus, I would rather make shew of my passions, than smother them to my cost; which being vented and exprest, become more languishing and weak: better it is to let its point work outwardly, than bend it against our selves; and in reason, Tallying of i••juries is but justice: To which I answer, it is not reason, especially carnall rea∣son, but Religion, which all this while hath been disputed of, which is Divine and supernaturall; and that teacheth how good must be returned for evill, and that we should rather invite our enemy to do us more wrong, than not to suffer the former with patience, as our Saviours words do im∣ply: If (saith he) they strike thee on the one cheek, turn to him th•• other also: If they sue thee at the Law, and take away thy coat, let them have thy cloak also, Matth. 5.39, 40. He speaks comparatively, as if he should say, Rather suffer two wrongs, than do one.

Indeed, the difficulty of the duty, the seeming danger, and want of faith in carnall men, weakneth the force of the strongest reasons; for no more among Ruffians, but a word and a blow; among civill men, but a word and a Writ, can you expect. But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah, Should such a man as I flee? So the true Christian will encounter all discouragements and frighting alarms thus; Should such a man as I, fear to do that which my Master, King and Captain Christ Iesus hath commanded me, which is of more necessity than life it self?

Yea, seeing Heathens could go so farre as to subdue their passions; for shame let so many of us as would be accounted Christians, go further, even to the mortifying of ours: or if we go not before Publicans and Sinners. in the Kingdom of grace, Publicans and sinners shall go before us into the Kingdom of Heaven. And seeing the duty of the Childe, is the Fathers Honour, let us that are Christians, be known from worldlings by our practice; as once the Grecians were known from the Barbarians by their vertuous lives, as Quintus Curtius notes. Shall a wilde Olive tree, growing upon the barren mounts of Gilboa; and nature, where nei∣ther dew of the spirit, nor rain of grace falleth, bear such fruit? and shalt not to thou, a green Olivetree, in the house of God, planted beside the

waters of comfort, bring forth this fruit of the Spirit?

We see that civill honesty, severed from true piety, humility, saving know∣ledge, sincere love to God, true obedience to his word, justifying faith, a zeal of Gods glory, and desire to edifie and win others, God accepts not, as proceeding from the love of our selves, and other carnall respects, namely, to obtain praise or profit thereby. So that to suffer as the Heathen did, without observing other circumstances, is but to imitate that foolish Patient, who when the Physician bade him take that prescript, eat up the paper. Wherefore do not only subdue thy passions, but sayl with that con∣trary breath of the Apostle, 1 Cor. 4.12. We are reviled, and we blesse: and with that of S^t Steven, who rowed both against winde and tyde, not only through the raging waves of his enemies reproaches, but even in a storm of stones, being as earnest to save their souls, as they were to slay his body.

Meer Civill and morall men have speculative knowledge, if thine be sa∣ving, it will take away barrennesse and make thee fruitfull in the works of obedience; Who planteth a Vineyard, and eateth not of the fruit there∣of? we expect this of the Earth that hath only nature, and shall not God expect it of us, who have sense to govern nature, Reason to govern sense, grace to govern reason, Iesus Christ to govern all?

The little World Man, is so the compendium and abridgement of all creatures, that whatsoever is imprinted with Capitall Letters in that large Volume, as in Folio, is sweetly and harmoniously contracted in decimo sexto, in the brief text of man, who includes all: Planets have be∣ing, not life; Plants have life, not sense; Beasts have sense, not reason; Angels have being, life, reason, not sense; Man hath all, and contains in him more generality than the Angels; Being with Planets, life with Plants, sense with Beasts, reason with Angels: But the beleever hath o∣ver and above Gods Spirit, and faith, which are peculiar prerogatives be∣longing to the godly, which no man (being a m••er man) is capable of.

Here also, if it were as orderly as pertinent, I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian, which a Philosopher may sooner envy than imitate; yea, it must put him besides his reason, before he can conceive it possible; namely, That a Christian rejoyceth in his sufferings: We rejoyce in tribulation (saith S^t Paul,) knowing that tribulation bringeth forth patience, and pa∣tience experience, and experience hope, &c. Rom. 5.3. Yea, he goeth yet fur∣ther and saith; I am filled with comfort, I am exceedingly joyfull in all our tribulation, 2 Cor. 7.4. which is to over-abound exceedingly with joy, such an exuberation of joy, as brake forth into thankefulnesse: And S^t Iames the like, saying, My brethren, count it exceeding joy, when ye fall into divers temptations; knowing that the trying of your faith, bringeth forth patience: and let patience have her perfect work, that ye may be perfect and in∣tire lacking nothing, Jam. 1.3, 4.

Gods people do not only acknowledge that they suffer justly frrm God, even when they suffer unjustly from men, as Iosephs brethren did, who

were no Spies, nor corners, as they were accused; yea, they had faithfully presented their Monies for their Wheat, neither had they stolen their Lords Cup? yet say they, justly is this evill come upon us, because we have sinned against our brother, Gen. 42.21. As a trespasse being committed, perhaps thirty or forty years ago, and no punishment till now inflicted; behold thy Creditor is now come, and thou must pay the debt; hast thou any wrong done thee? I trow not. But this is not all (though nature will scarce acknowledge so much) for we must proceed, and not alwayes continue in the nethermost Forme, like drones: he is not uppermost in this School of Patience, who suffereth things patiently, that must be suffer∣ed: but he who doth it willingly, cheerfully and thankefully.

Paulus Diaconus relates, how the Empresse Irene being deposed from ruling, by her own servant, said, I thank God, who of his free mercy ad∣vanced me an unworthy Orphane to the Empire, but now that he suffer∣eth me to be cast down, I ascribe it wholly to my sinnes: blessed be his Name, for his mercy in the one, in the other for his justice. And S^t Iam••s being cut into pieces limb by limb, was heard to say, God be thank∣ed, upon the cutting off of each member or joynt. The very Heathen, saith S^t Hierome, know that thanks are to be given for benefits received, but Christians only, give thanks for calamities and mis••ries.

But because this path leads from the way of my intended discourse, and you affect not to have mee digresse: come we to the sixteenth Reason.

CHAP. XXXI. That they may follow Christs example, and imitate the Patience of the Saints in all Ages.

16. Reason.

6. IN the sixth and last place, they bear the slanders and persecutions of wicked men patiently, that they may follow Christs example, and imi∣tate the patience of the Saints in all ages.

Christ also suffered for you (saith S^t Peter) leaving you an example that you should follow his steps, 1 Pet. 2.21. And it is written of him, that When he was reviled, he reviled not again; when he suffered he threatned not, 1 Pet. 2.23. He was called of his enemies Conjurer, Samaritane, Wine∣bibber, &c. was scoft at, scorned, scourged, crucified, and what not? yea, he suffered in every place, in every part.

First, In every place, hunger in the desart, resistance in the Temple, sorrow in the Garden, contumelies in the Iudgement-hall, Crucifying without the City, &c.

Secondly, In every part, his eyes run down with tears, his temples with blood, his ears tingled with buffetings, glowed with reproaches; they affli∣cted his taste with Gall, spit in his face, pierc'd his head with thorns, his hands with nayles, his side with a spear: his heart was full of sorrow, his soul of anguish, his whole body was sacrificed as an offering for sinne; and

yet he suffered all for us, to the end he might leave us an example, that we should follow his steps. Neither was it so much what he suffered, as with what affection, willingnesse and patience he suffered, that did Nobilitate the merit of his sufferings.

As touching the first, Why descended he to take our flesh? but that we might ascend to take his Kingdom; he descended to be crucified, that we might ascend to be glorified; he descended to hell, that we might ascend to Heaven.

Touching the second, What King ever went so willingly to be Crown∣ed, as he to be crucified? Who so gladly from execution, as he to it? What man was ever so desirous to save his life, as Christ was to lose it? witnesse that speech, I have a baptisme to be baptised with, and how am I pained till it be accomplished, Luk. 12.50? His minde was in pain, till his body and soul came to it: And to him that disswaded him from it, he used no other termes, than avoid, Satan.

And thirdly, With what patience he suffered all, let both Testaments, de∣termine; he was oppressed and afflicted, yet did he not open his mouth; he was brought as a sheep to the slaughter, and as a sheep before the shearer is dumb, so opened he not his mouth, Isa. 53.7. His behaviour was so mild and gentle, that all the malice of his enemies, could not wrest an angry word from him. Yea, when his own Disciple was determined to betray him; I see not a frown, I hear not a check from him again: but what thou doest, do quickly. O the admirable meeknesse of this Lamb of God! Why do we startle at our petty wrongs, and swell with anger, and break into furious revenges, upon every occasion, when the pattern of our patience lets not fall one harsh word, upon so foul and bloody a Traytor? When the Jews cried out, Crucifie him, as before they cried out, His blood be upon us and upon our Children; he out cries, Father, pardon them: being beaten with Rods, crowned with Thorns, pierced with Nayls, nayled to the Crosse, bathed all his body over in blood, filled with reproaches, &c in the very pangs of death; as unmindfull of all his great griefs, he prayeth for his per∣secutors, and that earnestly, Father forgive them: Pendebat, & tamen petebat, as S^t Augustine sweetly: O patient and compassionate love! Yee wicked and foolish Iews, you would be miserable, he will not let you: His ears had been still more open to the voice of grief, than of malice: and so his lips also are open to the one, shut to the other.

Thus Christ upon the Crosse, as a Doctor in his chair, read to us all a Lecture of Patience, for his actions are our instructions: and the same that Gideon spake to Israel, he speaks still to us: as ye see me do, so do you: And no man be he never so cunning, or practised, can make a strait line, or perfect circle by steddinesse of hand, which may easily be done by the help of a Rule or Compasse: Besides, is Christ gone before us in the like sufferings? what greater incouragement? When we read that Caesars example (who not only was in those battels, but went before them) yea his very Eye made his Souldiers prodigall of their blood: when we read that young King Philip, being but carried in his Cradle to

the Warres, did greatly animate the Souldiers. Besides, what servan•• will wish to fare better than his Lord? Is it meet that he who is not only thy Master, but thy Maker, should passe his time in continuall travell, and thou in continuall case?

When a lewd Malefactor being condemned to die with just Phocion▪ rayled at the Iudge, the Law, his Accusers, and looked on Death with terrour and amazednesse: he thus cheered him with encouragement, Dost thou grudge to die with Phocion? so say I to thee: Dost thou grudge to suffer with thy Saviour? O blessed Iesus! O thou Co-eternall Sonne of thine Eternall Father, why should I think strange to be scourged with tongue or hand, when I see thee bleeding? what lashes can I fear, either from Heaven or Earth, since thy scourges have been born for me, and have sanctified them to me▪

True, It is Satans policy to make men beleeve, that to do and suffer as a Christian, is so extreamly difficult for them, that it is altogether impossi∣ble; wherein he deals like the inhospitable Salvages of some Countreys, who make strange fires, and a shew of dismall torrours upon the shores, keep passengers from landing: But if Christ be gone before us in the like, and it is for his sake that we smart; then we may be sure to have him present with us (even within us by his spirit, 1 Pet. 4.12, 13, 14.) to assist us, and prevent our enemies; and is not he able enough to vindicate all our wrongs?

Learn we therefore from him to suffer

• ...Innocently.
• ...Patiently.

Wilt thou (saith one) look to reign, and not expect to suffer? Why Christ himself went not up to his glory, until first he suffered pain: Or wilt thou (saith Saint Cyprian) be impatient, by seeking present revenge upon thine enemies, when Christ himself is not yet revenged of his enemies? Do thou bear with others, God bears with thee; Is there a too much, which thou canst suffer for so patient a Lord? But to go on; wilt thou follow Gods example? Then note, whereas Christ hath in many particulars comman∣ded us to follow his example; yet in no place (saith Saint Chrysostome) he inferreth we should be like our Heavenly Father, but in doing good to our ene∣mies. And therein resemble we the whole three Persons in Trinity. God was only in the still winde; Christ is compared to a Lamb, the holy Ghost to a Dove. Now if we will resemble these three Persons, we must be softly, Lambs, Doves; but if on the contrary we be fierce, cruell, and take revenge, so using violence, we resemble rather the devil who is called a roaring Lion; and the wicked, who are termed Dogges, Wolves, Ty∣gers, &c.

3. To adde to the precept of God, and the practice of our Saviour, the example of Gods people; they are patient in suffering of injuries, that they might imitate the Saints in all ages. They were so, and we are like∣wise commanded to follow their steps, as in all things which are good; so especially in this, Take, my brethren the Prophets (saith Saint Iames) for an example of suffering adversities, and of long patience, Jam. 5.10. ••••e∣thren,

saith Saint Paul to the Thessalonians. Ye are become followers of the Churches of God, which in Iudes are in Christ Iesus, because ye have also suffer∣ed the same things of your own Countreymen, even as they have of the Iews▪ 1 Thes. 2.14. And to the Philippians, Be ye Followers of me. Brethren, and look on them which walk so, as ye have us for an example, Phil. 3.17. And see how he followed his Masters example▪ for who, amongst us so loves his benefactors, as Saint Paul loved his malefactors? He would do any thing (even he rased out of the book of life) to save them that would do any thing to ••ell him. Amongst many examples recorded for thy imitation and mine; Behold the patience of Iob. Jam. 5.11. of Abraham, Gen. 20.17, 18. of Isa••c▪ Chap. 26.1••. of Ioseph. Chap. 3••.32, 33. who notwithstanding his brethren hated him for his goodnesse, and could not speak peaceably unto him, conspired to kill him, stript him of his Goat, cast him into a pit, sold him for a slave, recompenc'd them good for evil; when he was armed with power to revenge: for when these his enemies did hunger, he fed them; when they were thirsty, he gave them drink; whereas they stript him of his party-coloured-coat, he gave them all change of ray∣ment; whereas they sold him for twenty pieces of money, he would not sell them Corn, but gave it them freely, and put their money again into their sacks: whereas they cast him into a pit, without either bread or water, he brought them into his own lodging, and feasted them sum∣ptuously with delicate fare, and gave them of the best wine: Thus he gave them a good measure pressed down, and shaken together; yea, running over into their bosomes, of kindnesse for unkindnesse. And thus holy David 〈◊〉〈◊〉 in the steps of good Ioseph, Psal. 38.12, to 15. 1 Sam. 26.20. For when Saul had bent his howe, and made ready the arrowes within his qui∣ver, to shoot at this upright in heart, and sweet singer of Israel: Yea, when this Fowler hunted him like a Partridge to the mountains; so that his soul was ••ain to ask for the wings of a Dove, that he might fly away and be at rest: Yet see when his mortall foe was delivered into his hand in the Cave▪ he would not lay hands on his enemy, nor suffer his blood-thirsty followers to fall upon him; but only to give him notice what he could have done, cut off the lap of his garment, and rendred him good for evill, as Saul himself confessed, 1 Sam. 24.18. Yea again, when he found him asleep in the field, he spared his life which was in his hand; and to give him a second warning, only took away his pot of water and his spea••. •••• Sam. 26. And lastly of Stev••n, who when the Iews were sto∣ning him to death, kneeled down, and cried with a loud voice, Lord, ••ay not this sinne to their charge, Acts. 7.60. A true Scholer of CHRIST: For first, He prayed for enemies; Secondly, For mortall enemies that stoned him: Thirdly, In hot blood, at the time when they wronged him most •• as being more sorry for their ryot, than for his own ruin. Now what is it that we suffer, being compared with their sufferings? Even nothing in a manner: Ye have not (saith S^t Paul to the Hebrews) yet resisted unto blood: we have passed (saith the Prophet) through fire and water; not fire only, as the three Children; nor w••ter only, as the

Israelites; but fire and water, all kinde of afflictions and adversities. For shame then let us passe through a little tongu-tryall, without the least answering or repining. In which, take M^• Calvin for a pattern, who said, Though Luther call me a Devill, yet I will honour him as a dear servant of God.

Now all ye scoffers, behold the patience of the Saints, and stand ama∣zed. That which you (not for want of ignorance) esteemed base, sottish and unworthy, ye see hath sixteen solid Reasons, as so many pillars to sup∣port it; and these hewen out of the Rock of Gods Word. Ye see the Childe of God is above nature, while he seems below himself: the vilest crea∣ture knowes how to turn again; but to command himself, not to resist, being urged, is more then Heroicall. Here then is matter worth your emulation, worthy your imitation.

Again, Behold the Reasons why God suffers you to deride, hate and persecute his people, which are likewise declared to be sixteen in number, and those no lesse weighty; of which three concern his own glory; thirteen our spiritual and everlasting good, benefit and advantage. Yea reflect yet further you seed of the Serpent, and see * 1.1 the Ori∣ginall, continuance, properties, causes, ends, and what will be the issue of your devillish enmity against the seed of the Woman; And then you will acquit the Religious with Christ and his Apostles for well doing; or confesse that you condemn Christ and his Apostles with them; as Erasmus said in his own defence. But if of the two, you will choose to go on, and perish; your blood be on your own heads, and not on mine; I have discharged my duty.

CHAP. XXXII. Rules to be observed touching Thoughts, Words and Deeds, when we are wronged.

I Must needs confesse (may some say) you have shewn sixteen solid and substantiall Reasons of Patience, sufficient to perswade any rea∣sonable creature to imbrace it, at least in affection; but is it therefore in all cases necessary we suffer injuries, without righting of our selves, or be∣ing angry?

No: he that makes himself a Sheep, shall be eaten of the Wolfe. In some cases tolerations are more than unexpedient; they inspire the party with boldnesse, and are as it were pullies to draw on more injuries; bear one wrong, and invite more; put up this abuse, and you shall have your belly full of them. Yea, he that suffers a lesser wrong, many times invites a greater; which he shall not be long without. As how doth Davids patience draw on the insolence of Shimei? Evill natures grow presumptuous upon forbearance. In good natures and dispositions, injury unanswered growes weary of it self, and dies in a voluntary remorse; but in those dogged stomacks, which are only capable of the restraints of fear; the silent di∣gestion of a former wrong, provokes a second. Neither will a Beef braind

follow be subdued with words. Wherefore mercy hath need to be guided with wisdome, lest it prove cruell to it self.

Neither doth Religion call us to a week simplicity, but allowes us as much of the Serpent, as of the Dove. It is our duty indeed to be simple as Doves, in offending them; but we are no lesse charged to be wise as Ser∣pents, in defendi••g our selves: lawfull remedies have from God, both li∣berty in the use, and blessing in the successe; no man is bound to tender his throat to an unjust stroak. Indeed, when the persecuted Christians complained against their adversaries, to Iulian the Emperour, desiring justice; he answered them, as some of our scoffers may do in the like case, It is your Masters commandment that you should bear all kinde of in∣juries with patience. But what did they answer? It is true, he commands us to bear all kindes of injuries patiently, but not in all cases; besides, said they, we may bear them patiently, yet crave the Magistrates ayd for the repairing of our wrongs past, our present rescue, or for the preventing of what is like to ensue. But to make a full Answer to the Question pro∣pounded: There are Rules to be observed,

• 1 touching our Thoughts.
• 2 touching our Words.
• 3 touching our Actions.

First, Touching our Thoughts: He that deceiveth me oft, though I must forgive him: yet Charity bindes me not, not to censure him for untrusty; and though Love doth not allow suspicion, yet it doth not thrust out dis∣cretion; it judgeth not rashly, but it judgeth justly: it is not so sharp sighted, as to see a moat where none is, nor so purblinde, but it can dis∣cerne a beam where it is: the same spirit that saith, Charity beleeveth all things, 1 Cor. 13.7. saith also, that a fool beleeveth all things, Prov. 14.15. and Charity is no fool: as it is not easily suspicious, so neither lightly cre∣dulous: It is neither simple, nor subtill, as Bias spake wisely of her; or ra∣ther not only simple as a Dove, to think no evill, but also wise as a Serpent, to discern all things, and see what is evill.

2. For our tallying of words, as it argues little discretion in him that doth it, so it is of as little use, except the standers by want information of thy innocency, and his guiltinesse, which gives the occasion. Wherefore in hearing thy own private and personall reproaches, the best answer is silence; but the wrongs and indignities offer••d to God, or contumelies that are cast upon us in the causes of Religion, or the Church, may safely be re∣payed. If we be meal-mouthed in Christs, and the Gospels cause, we are n••t patient but zeal-lesse. Yea, to hold a mans peace when Gods Ho∣nour is in question, is to mistake the end of our Redemption, 1 Cor. 6.20. What saith the Apostle? Ioyn with patience godlinesse, 2 Pet. 1.6. for else, patience without godlinesse, while it receives injury of man, may do more injury to God. Neither is there a better argument of an upright heart, than to be more sensible of the indignities offered to God, than of our own dan∣gers. And certainly no ingenuous disposition can be so tender of his own disgrace as the tru•• Christian is at the reproach of his God▪ as we see in

Moses, who when Aaron and Miriam offered him a private injury, it is said his meeknesse was such, that he gave them not a word, Numb. 12. But when the people had fallen to idolatry, and he heard them murmur against their Maker; he spares neither Aaron, nor the people, but in a godly fit of zeal, takes on at them; yea, breaks the Tables in pieces, Exod. 32. A meek Lamb in his own cause, a fierce Lyon in Gods. Yea, it was al∣wayes his manner, to plead the peoples cause to God, with prayers and tears; but Gods cause against the people, with sword and revenge. And thus it fared with David, who was a man deaf and dumb, and wholly senselesse at Shemei's private reproach; when he cursed him, cast stones at him, cal∣led him murtherer and wicked man, 2 Sam. 16. But not so, at Goliahs publick revilings of God, and his Church; no, not at Michols despising his holy zeal in the publick service of God, 2 Sam. 6. In these cases, how full of life, and spirit, and holy impatiencie did he shew himself to be! And our Saviour Christ, who suffered himself to be spit upon, buffeted, crowned with Thornes, &c. without giving an angry word; but when he saw the Tempple abused, he burned in a zealous anger against them; took a scourge, and whipt the buyers and sellers out, saying, Ye have made my Fa∣thers house a den of thieves, Matth. 21.12.13.

3. Touching our actions; whether it be in thine own cause, or in the cause of God and Religion, thou maist not be a revenger. All that private persons can do, is either to lift up their hands to Heaven for redresse of sinne, or to lift up their tongues against the sinne, not their hands against the person. Who made thee a judge? is a lawfull question, if it meet with a person unwarranted. True, Phineas in the case of Zimry and Cozby, lift up his hand, and thrust them both through with a spear: And when Moses saw the Aegyptian smiting the Hebrew, he smote the Aegyptian: but they had peculiar warrants signed from Heaven, either by instinct, or speciall command, which we shall expect in vain.

Well may we flee from danger, as Iacob fled from Esau, Moses from Pharaoh, David from King Saul, Elias from Iezabel, Paul from the Da∣mascens, and Christ himself from the Iews: And expect to finde comfort in our flight, even a City of refuge; as Iacob found favour in Labans house, Moses, a rich Father-in-Law, Elias, an Angel to feed him, Paul, spirituall brethren to comfort him; besides the holy Ghost, the true Com∣forter. But the weapons of a Christian in adversity, ought only to be patience and prayer; for as Theodoret saith, If Muentius, and Maximinian, in the heat of zeal, shall rayl on wicked Iulian at a Feast; justly may their deaths be cast upon their petulancy, but not upon their Religion. Yea, the Councell of Eleberis decreed, that if any man did take upon him to break down the Heathens Idols, and were slain in the place, that he should not be reckoned among the Martyrs.

Indeed, God so loves this heat of zeal, in all the carriages of his ser∣vants, that if it transports us too far, he pardoneth the errour of our fervency, rather than the indifferency of lukewarmnesse: as may be seen in that act of Moses, when being wroth with the people about the molten

Calf, he brake the Tables in pieces, Exod. 32. Neverthelesse, if we shall either out of superstition or presumption, do that we have neither calling nor warrant for out of the Word: such our works (be our intention what it will) are but the blinde whelps of an ignorant zeal: and an unadvised zeal (when knowledge is not made the Pilot of devotion) may be more prejudiciall, than a cold remissenesse. Swift horses without a skilfull wag∣goner, and full sayls without a good Pilot, endanger more.

Object. Every base nature will be ready to offer injuries, where they think they will not be repaid: he will many times beat a Coward, that would not dare to strike him, if he thought him valiant: as a Cur that goes through a Village, if he clap his tayl between the legs, and run away, every Cur will insult over him; but if he bristle up himself, and stand to it, give but a counter-snarle, there's not a Dog dares meddle with him.

Answ. Neverthelesse, avenge not thy self, but give place unto wrath, and that for conscience sake, Rom. 12.19. If thou receivest wrong in thy per∣son, goods or good Name; it is the Magistrates office to see thee right∣ed; and for this cause ye pay also tribute. He is the Minister of God for thy wealth, to take vengeance on him that doth evill, and for the praise of them that do well: neither doth he bear the sword for nought, Rom. 13.4, 5, 6. 1 Pet. 2.14. Now in this case, he that hath endamaged me much (as you have some that will deprive men of their possessions, and then perswade them to be content,) cannot plead breach of charity in my seeking ••••s Restitution; and because patience without discretion wrongs a good cause, I will so remit wrongs, as I may not encourage others to offer them; and so retain them, that I may not induce God to retain mine to him. Have you not seen a Crow stand upon a Sheeps back, pulling off wool from her side? even creatures reasonlesse, know well whom they may be bold with, that Crow durst not do this to a Wolfe or a Mastiffe: the known simplicity of this innocent beast, gives advantage to this presumption. Meeknesse of spirit commonly drawes on injuries, and the cruelty of ill na∣tures usually seeks out ••hose, not who deserve worst, but who will bear most. Wherefore patience, and mildnesse of spirit, is ill bestowed, where it exposes a man to wrong and insultation: Sheepish dispositions are best to others, worst to themselves I could be willing to take injuries, but I will not be guilty of provoking them by lenity: for harmelesnesse, let me go for a Sheep; but whosoever will be tearing my fleece, let him look to himself.

Diogenes the Stoick, teaching his auditors how they should refrain anger, and being earnest in pressing them to patience; a waggish boy spit in his face, to see whether he would practise that which he taught others: but Diogenes was not a whit moved at it, yet said withall, I fear I shall commit a greater fault, in letting this boy go unpunished, than in being angry. In some cases, for reason to take the rod out of the hands of wrath, and chastise, may be both lawfull and expedient. The same which Ari∣stotle affirmed in Philosophy, viz. That choler doth sometime serve as a

whetstone to vertue, is made good Divinity by S^t. Paul, Be angry, but sinne not, Ephes. 4.26. that is, be angry with sinne only.

For Cautions and Rules to be observed, when we appeal to the Magi∣strate: First, Let it be in a matter of weight, and not for trifles.

True, thou canst not be more forward to cast away thy money, than some Lawyers are to catch it: but the Physician and Lawyer, are for neces∣sity, not for wantonnesse. What said one to a Lawyer, offering to right his wrongs, and revenge him of his adversary, by Law? I am resolved rather to bear with patience an hail shower of injuries, than seek shelter at such a thicket; where the brambles shall pluck off my fleece, and do me more hurt by scratching, than the storm would have done by hailing. I care not for that Physick, where the remedy is worse than the disease.

Secondly, Let it be in case of necessity, after we have assayed all good means of peace and agreement; using Law, as a Father doth the Rod, ful sore against his will. As whatsoever our wrongs be, true wisdome of the spirit will send the Apostle le••ity, as admonitions harbinger, with offers o•• peace, before she takes out process, 2 Tim. 2.25.

Thirdly, Let not our aym and end be the hurt of our enemy; but, first, the glory of God; secondly, the reformation of the party himself, that so he which is overcome, may also overcome; and (if it may be) others by his example, whereby more than one Devill shall be subdued. And thirdly, to procure a further peace and quiet afterwards; as Princes make warre to avoid warre: yea, in case we see a storm inevitably falling, 'tis good to meet it, and break the force.

Fourthly, Let us not be transported either with heat or hate, but begin and follow our suits without anger, or using the least bitternesse or extre∣mity against the person of our adversary: as Tilters break their Spears on each others breasts, yet without wrath or intention of hurt; or as Charles the French King made warre against Henry the seaventh King of England, rather with an Olive-branch, than a Lawrell-branch in his hand, more de∣siring peace than victory: not using bribery, or any other means to corrupt or hinder justice, but to seek our own right.

Fifthly and lastly, Having used this ordinary means that the Lord hath given us for the righting of our selves, in case we finde no redresse; let us rest with quietnesse and meeknesse therein, without fretting, or desiring to right our selves by private revenge; knowing assuredly, that the Lord hath thus ordered the whole matter, either for our correction, or for the exercise of our patience and charity; or that he will take the matter into his own hand, and revenge our cause of such an enemy, far more severely: or for that he means to deal far better with us, if we commit our cause to him, than either our selves or any Magistrate could have done.

To conclude this argument in a word. If thou go to Law,

• Make Conscience thy Chancery,
• Make Charity thy Iudge,
• Make Patience thy Counsellor,
• Make Truth thy Attorney,
• Make Peace thy Solicitor;

And so doing, thou shalt be sure to finde two friends in thy suit, that will more bestead thee, than any ten Iudges; namely, God and thy Conscie••••••. God, who being Chief Iustice of the whole world, can do for thee whatso∣ever he will, and will do for thee whatsoever is best: thy Conscience, which is instead of a thousand good Witnesses, a thousand good Advo∣cates, a thousand good Iuries, a thousand Clerks of the Peace, and Guar∣dians of the Peace, to plead, procure, pronounce, record, and assure to thee that peace which passeth all understanding.

But I fear I have incited your impatiency by standing so long upon pa∣tience.

An End of the Second Part, the Third follows. Together with

Notes

• * 1.1

  In the Cause and Cure of Prejudice, &c.