A counterpoyson, or Soverain antidote against all griefe as also, the benefit of affliction and how to husband it so that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents : together with the victory of patience : extracted out of the choicest authors, ancient and modern, both holy and humane : necessary to be read of all that any way suffer tribulation.

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; left Philosophy should seeme more operative in her Dis∣ciples, than Divinity in hers; lest nature and insidelity should boast it selfe against Christianity. It is a saying of Sen••••a, He that is not able to set light by a sottish injury, is no Disciple of Phylosophy. And the examples before rehearsed shew, that Socrates, Plato, Aristippus, Aristotle, Diogenes, Epictetus, Phi∣lip of Macedon, Dion of Alexandria, Agathocles, Antigonus, and Caesar, were indued with rare and admirable patience; whereunto I will adde foure o∣ther examples: Philip of Macedon asking the Em∣bassadours of Athens how he might most pleasure them; received this answer, It were the greatest pleasure to Athens that could be, if you would hang your selfe; yet was not moved a jot, for all his might was answerable to his patience: why? hee cared not so much to revenge the evill, as to requite the good.

Polamon was not so much as appalled at the byting of a Dog that tooke away the brawne or calfe of his leg; nor Harpalus to see two of his Sonnes laid ready

drest in a silver Charger, when Astiages had bid him to Supper. And lastly, when it was told Anaxago∣ras (from the State) that he was condemned to dye, and that his Children were already executed, hee 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 ver∣tue, where there is no true Religion; neither is it a naturall meeknesse which proceeds from a good con∣stitution, nor a morrall meekenesse which proceeds from good education, and breeding; but spirituall meek∣nesse which is a fruit of the spirit, Galat. 5. 22. to 25. That is the subject of our discourse and will carry a∣way the blessing.

But to give them the utmost advantage, let the vertues of all these Philosophers bee extracted into one Essence, and that spirit powred into one man (as Zeuxis pourtraying Juno, chose the ••ive Daughters of Croton, out of all the Agrigentine Virgins, that from there severall perfections, he might compose one ex∣cellent, and most beautifull picture:) Yet this Phi∣losopher must bee 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 S••aevola, put them to the rest; yet for patience and constancy, they come not neare that one president laid downe in the example of that holy man Job, and other servants of God in succeeding ages; and that in five maine particulars.

1 One notable difference betweene the patience of a Philosopher and a Christian, is, They lacked a pure heart, truly sanctified by the Holy Ghost, which is the Fountaine of all well doing. Now if the Fountaine be corrupt, the str••ames cannot be pure; but the best of them w••re but in the state of nature unregene∣rate, 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 bare good fruit. Yea, saith our Saviour, as the Branch cannot bare fruit of it selfe, except it abide in the Vine, no more can yee, except you abide in me, John 15. 4. Christian vertues are not naturall; a man is no more borne with Grace in his Soule, than with Apparrell on his Back.

Againe, the best of our Workes are imperfect, and mingled with corruptions; and therefore cannot a∣bide the examination of Gods exact justice; till they be covered with Christs righteousnesse, and their cor∣ruption washed away with his most precious blood. Neyther can those workes please God, which are done without him: for as it will be no excuse before God, when the matter of the worke is ill, to plea••e the goodnesse of the heart: So, neither when the heart is nought, to pleade that the matter of the worke is good; as many notable examples prove, namely the Jewes urging God with their fasting, Isay 58. and yet sent away empty. And those reprobates, Matth. 7. who alleadge there Preaching in Christs name, casting our Devils, &c. but receiving that fearefull answer, depart from me yee workers of ini∣quity, I know you not. As also Caine, whose outward

workes in sacrificing, were the same with his brothers; and yet Saint John sayes, Gains workes were evill, and his brothers good: which may se••ve to comfort poore Publicans, and confound all proud Pharisees, as Saint Austin observes: qui viret in soliis venit a radi∣cibus humor.

2. As the Christian beares injuries patiently, so hee doth it and all other performances in knowledge of, and in obedience to Gods word and Commandement; which obedience also proceeds from a true love of God, and an humble heart: thinking when hee hath done that, he falls farre short of performing his duty. Where∣as they had neither knowledge in, nor love to, nor the least respect of God, or his word, in their bearing inju∣ries: and therefore as God said once to the Jewes in matter of Fasting, have yee fasted to me; so hee will say to them in the matter of suffering, have yee suffe∣red in love and obedience to me, and my word? no: but in love to your owne credit, and other the like carnall re∣spects. And indeed, how can they expect a reward from God, when they have done him no service: If in bearing with, or serving of men, we serve our selves, and seeke our selves rather than God: when wee come for our reward, Gods answer will be, let him reward you whom yee have served; thou servedst thy selfe, there∣fore reward thy selfe, if thou wilt; for I never reward any service but mine owne. As, why will Christ at the later day remember, and reward the duties of love, and liberality done to men: but because they were done for his sake, and as to himselfe, Matth. 25. 40. Yee have done them unto me, there is the cause of the re∣ward. Whence it is, Saint Paul willeth Christian ser∣vants, yoaked with cruell Heathnish misters, to hee obedient unto them, as unto Christ; serving the Lord,

and not men: Colos. 3. Vers. 22, 23, 24.

3. What ever they did, or suffered, was either to purchase fame to themselves, or to merit reward by it; their aime and end was not Gods glory, but their owne honour and glory, and vertues are to be judged, not by their actions, but by their ends. Yea, they called ver∣tue, Bonum Theatrale: as if a man would not be ver∣tuous if hee had not spectators to take notice of him: but it is false, for vertue will be as cleere in solitudine, as in Theatro; though not so conspicuous: onely it may grow more strong by the observation, and ap∣plause of others; as an heat that is doubled by the re∣flection.

But, O the difference betweene these naturall, and meere morall men, and a true Christian: the Christian loves goodnesse for it selfe, and would be holy, were there no heaven to reward it; he does all, and suffers all, out of sincere affection, and a zeale of Gods glory, and the Churches good: Math. 5. 16. to the end his name may bee magnified, and others wonne and edisied. 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 appeares, in that he holds out, maugre all opposition, disgrace, persecution, &c. Whereas the other like winde-mills, would not turne about to doe any good service, but for the winde of mens praises.

Now it is one method to practise swimming with Bladders, and another to practise dauncing with heavy shoes. Wee read of some that in the Monastery could fast whole dayes together with ease, but in the dezart, they could not hold out untill noone; but their bellyes would be craving presently.

4. The one doth it in faith, which onely crownes good actions; for whatsoever 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 fruites of a lively faith, they spring from Ignorance and I•• fide∣lity; as hearbes may doe from a dunghill. And its evi∣dent 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 meere civill and mo∣rall men would looke to the Rock, where-out their workes are hewen; and to the Pit, where-out they were digged: for God looketh at no action further, then it is the worke of his spirit, but the spirit is nowhere but in the sonnes of God: Galat. 4. 6. and no sonnes but by faith in Christ: Gal. 3. 26. So that obedience without faith, is but as the shell without the kernell, the huske without the corne, the carkasse without the soule, which the Lord abhorres, as the sacrifice of Fooles, Isay 66. 3. Whence it is, that all the vertues of the Heathen are called by Divines splendida peccata; shining or gliste∣ring sinnes, sinnes as it were in a silken Robe.

5. The summe of all Morall Philosophy is included in these two words, sustaine, and abstaine, and a wicked man may restraine evill as doe the godly; but here is the difference, the one keepes in corruption, the other kils corruption.

6. The Philosopher, and so all civill and morall men, can forbeare; the Christian forgive; they pardon their enemies, we love ours; pray for them, and returne good for evill. And if not, we no whit savour of Heaven: For if you love them which love you, (saith our Savi∣our) what thankes shall you have, for even the sinners doe the same? (such as see not beyond the clouds of humane reason) But I say unto you which heare, Love your enemies, blesse them that curse you, doe good to them that hate you, and pray for them which hurt you, and per∣secute

you▪ Matth. 5. 44. Luke 6. 27. 32, 33. shewing, that if wee will ever hope for good our selves, wee must returne good for evill unto others. In which words you may note a tripple injunctio••, one to the heart, the treasury of love; another to the tongu••, loves interpreter; the third and principall to the hand, which is loves Factor, or A〈…〉〈…〉oner. Wherein our Saviour seemes to set man like a Clock, whose master wheele must not onely goe right within, nor the bell alone sound true above; but the ••and also point straight without: as for the motion and setting of the wheele within, he saith to the heart, love your enemies, for the stroke and sounding of the Bell above, hee saith to the tongue, blesse them that curse you; and for the pointing of the hand, or Index without, he saith to the hand, doe good to them that hurt you.

Now, well may natura••l men sayle with the winde of their naturall passions, and corrupt affections, in rendering evill for evill; but Christ the Master, and Pylot of his Ship, the Church; hath charged all pas∣sengers bound for Heaven, the Haven of their hope, and Harbour of their rest; like Pauls Mar••iners, Acts 27. to sayle with a contrary winde and weather, of doing good for evill: and like the Disciples on the Lake of Genazareth, Rowe through the raging waves of their enemies reproaches, with a contrary breath, not rendring rebuke for rebuke; but contrariwise, to blesse: 1 Peter 3. 9. And the better to teach us this lesson, he practi∣sed it himselfe; adding example to precept: for his word and his worke, like mercy and truth, met together; his precept and his pract••se, like righteousnesse and peace, kissed each other: for when they in devillish malice sought nothing but his condemnation, he in great love went about the worke of their salvation: when they

shed his bloud to quench their malice, hee sweat water and bloud to wash their soules. Yea, when the Jewes were crucifying of him, he at the same time (though the torments of his passion were int〈…〉〈…〉able, incompa∣rable, unconceiveable) solliciteth God for their pardon, Luke 23. 34. Now his prayer could not but be effica∣tious, and a pardon for such murth••rers was no meane good turne. And this likewise is the practise of the Saints, who strive to imitate their Master in all things which he did, as man: S. Steven, at the instant while his enemies were stoning of him, kneeled downe 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 himselfe, but kneeled when he prayed for hi•• ene∣mies; herby 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 render evill for good, the part of a de∣vill; so to render good for evill, is onely the part of a Saint: be mercifull, as your heavenly Father is mercifull. Luke 6. 36. It were easie to abound in examples of this kinde; how often did Moses returne good unto Pharaoh for his evill, in praying and prevailing with God for him, to the removall of nine severall plagues; notwithstanding his cruell oppression? And David, what could he have done for Saul, that he left undone; notwithstanding hee so cruelly persecuted him, and hunted after his life. And the like I might shew in that man of God to Jero••oam, and they that went to Heaven by the bloudy way of Martyrdome, who prayed for others, even their persecutors, and murtherers; an easier passage to Heaven: Yea, Gods people account it a sinne, to cease praying for their worst enemies, 1 Sam. 12. 23.

But what doe I tell them of these transcendent ex∣amples? when I never yet heard or read of that Phi∣losopher, which could parallel Doctor Cooper, Bishop of Lincolne, in an act of patient suffering; who, when his wife had burnt all his Notes, which he had beene eight yeares a gathering, least hee should kill himselfe with overmuch study, (for she had much adoe to get him to his meales) shewed not the least token of pas∣sion, but onely replyed, Indeed wife it was not well done; so falling to worke againe, was eight yeares more in gathering the same Notes, wherewith he composed his Dictionary: which example, I confesse, more ad∣mires me, than any that ever I heard of from a man, not extraordinarily and immediately inspired and as∣sisted by the Holy Ghost: and sure he that could indure this, could indure any thing, whether in body, goods, or good name: for of necessity there must bee in that man that can patiently beare such a losse, somewhat more than man. I know there are some men (or rather two legged Beasts) that esteeme no more of Bookes and Notes, than Esops Cocke did of the Pearle hee found; and these accordingly will say, this was nothing in comparison of what they suffer; as when once a Hot-spur was perswaded to be patient as Job was, he reply∣ed, What doe you tell me of Job? Job never had any suits in Chauncery.

Yea, indeed the meanest of Christs royall Band, for patience puts down all the generations of naturall men: as even their enemies will confesse. Consalvus a Spa∣nish Bishop, and Inquisitor; wondred, how the Pro∣testans had that Commandement, Thou shalt love thy neighbour as thy selfe, so indelibly Printed in their hearts, that no torture could blot it out, and make them con∣fesse, and betray one another. And indeed, how should it be otherwise: for

First, if Morall Principles cherished and strengthe∣ned by good education, will inable the soule against vi∣tious inclinations; so that though some influence of the heavens doe worke upon the aire, and the aire upon the spirits, and the spirits upon the humors; and these incline the temper, and that inclines the soule of a man, such and such wayes: Yet breeding in the re∣fineder sort of evill persons, will much prevaile, to draw them another way; what may wee thinke of grace, and faith, and Gods spirit, which are superna∣turall.

Secondly, every Christian suffering for Christs sake, and for righteousnesse sake, hath Gods mighty power to support him; and Christ to suffer with him, and beare a part in his misery: whereas the naturall man suffers all himselfe as a delinquent, or malefactor; whose guilty conscience addes weight to his punishment. A woman called F••licitas, (whom Saint Austin much praiseth) being brought to bed in the time of her imprisonment for the truth; and by reason of the great paines shee had in her labour, that she could not forbeare schre••ch∣ing: one of the Officers hearing her cry out, taunting∣ly, mockt her thus; Ah woman, if thou canst not beare these sorrowes without such crying••, how wilt thou endure, when thou shalt be burnt, or cut in peeces, or torne asunder; What thou now sufferest is but sport, but the Tragedy is to follow: whom shee answered; Now, said shee, I suffer for my selfe, 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 screechings, nor so much as a sigh or groane; but entertained death with so merry, and cheerfull a countenance, as if she had beene 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 heeles: that grace and faith transcends reason, as much as reason doth sense; that patience (rightly so called) is a Prerogative royall, peculiar to the Saints. It is well if Philosophy have so much wisedome, as to stand amazed at it.

2. That it is not true Christian patience, except it flow from a pious and good heart, sanctified by the Ho∣ly Ghost. 2 Be done in knowledge of, and obedience to Gods command. 3, That wee doe it in humility, and sincere love to God. 4, That it be done in faith. 5, That wee ayme at Gods glory, (not our owne) and the Churches good in our sufferings. 6, That we ••orgive, aswell as forbeare; yea, love, pray for, and returne good to our enemies for their evill: which being so, what hath the Swashbuckler to say for himselfe? And what will become of him, if he repent not; who can afford no time to argue, but to execute? Yea, what hath the more temperate worldling to say for himselfe, who hath some small peece of reason for his guide? arguing thus, I would rather make shew of my passions, than smoother them to my cost; which being vented and ex∣prest, become more languishing and weake: better it is to let its point worke outwardly, than bend it a∣gainst our selves; and in reason, Tallying of injuries is but justice. To which I answer, it is not reason, espe∣cially ••arnall reason, but Religion, which all this while hath beene disputed of, which is Divine and super∣naturall; and that teacheth how good must be returned for evill, and that we should rather invite our enemy to doe us more wrong, than not to suffer the former with patience; as our Saviours words doe imply: If (saith hee) they strike thee on the one cheeke, turne to him

the other also; If they sue thee at the Law, and take away thy Coate, let him have thy Cloake also, Mat. 5. 39, 40. He speakes comparatively as if he should say, rather suffer two wrongs, than doe 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 Ru••••ins, but a word and a blow, among civill men a word and a writ can you expect. But as thrice No∣ble 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 frightning Alarums thus; should such a man as I feare to doe that which my Master, King, and Captaine Christ Jesus hath commanded me, which is of more necessity than life it selfe.

Yea, seeing Heathens could goe so farre as to subdue their passions; for shame let so many of us, as would be accounted Christians goe further, even to the mortifying of ours: or if we goe not before Pub∣licans and Sinners, in the Kingdome of grace, Publi∣cans and Sinners shall goe before us into the King∣dome of Heaven. And seeing the duty of the Childe is the Fathers honour, let us that are Christians bee knowne from Worldlings by our practice: as once the Grecians were knowne from the Barbarians by their vertuous lives; as Quintus Curtius notes. Shall a wild Olive Tree, growing upon the barren mo〈…〉〈…〉s of Gilboa; and nature, where neither dew of the spi∣rit, nor rayne of grace faleth, bare such fruit; and shalt not thou a green Olive Tree in the house of God, planted beside the waters of comfort, bring forth this fruit of the spirit.

We see that civill honesty, severed f••••m tr••e piety,

humility, saving knowledge, sincere love to God, true obedience to his word, justifying faith, a zeale of Gods glory, and desire to edifie and win others, God ac∣cepts not, as proceeding from the love of our selves, and other carnall respects; namely, to obtaine 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 Phy∣sitian bade him take that prescript, eate up the paper. Wherefore doe not onely subdue thy passions, but sayle with that contrary breath of the Apostle, 1 Cor. 4. 12. We are reviled, and we blesse, and with that of Saint Steven, who rowed both against winde, and tyde, not onely through the raging waves of his e∣nemyes reproaches, but even in a storm•• of stones, be∣ing as earnest to save their soules, as they were to slay his body.

Meere Civill and morrall men have speculative know∣ledg, if thine be saving it will take away barre••nes, and make thee fruitfull in the workes of obedience; who planteth a Vineyard, and eateth not of the fruit there∣of; we expect this of the Earth that hath onely na∣ture, and shall not God expect it of us, who have sence to governe nature, Reason to governe sence, grace to governe reason, Jesus Christ to governe all.

The little World, Man, is so the compendium, and abridgement of all creatures, that whatsoever is imprinted with Capitall Letters in that large Vo∣lume, as in Folio, is sweetly and harmoniously con∣tracted in decimo sexto, in the breefe text of man, who includes all: Planets have being not life, Plants have life not sence, Beasts have sence not reason, Angels have being, life, reason, not sence, man hath

all, and containes in him more generality than the Angels, being with Planets, life with Plants, sence with Beasts, reason with Angels: But the beleever hath over and above Gods spirit, and faith, which are peculiar prerogatives belonging to the godly which no man (being a meere 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 Chri∣stian, which a Philosopher may sooner envy than imitate; yea, it must put him besides his reason, be∣fore hee can conceive it possible, namely, That a Christian rejoyceth in his sufferings: Wee rejoyce in tribulation (saith Saint Paul,) knowing that tribula∣tion bringeth forth patience, and patience experience, and experience hope, &c. Rom. 5. 3. Yea, hee goeth yet further and saith, I am filled with comfort, I am exceeding joyfull in all our tribulation, 2 Cor. 7. 4. Which is to over abound exceedingly with joy, such an e••uberation of joy, as brake forth into thankeful∣nesse; And Saint James the like saying, My bre∣thren, 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 worke, that ye may be perfect and intire, lacking nothing, James 1. 3, 4.

Gods people doe not onely acknowledge that they suffer justly from God, even when they suffer unjustly from men, as Josephs brethren did, who were no Spyes, nor eozoners as they were accused; yea, they had faithfully presented their Moneyes for their Wheat, neither had they stolne their Lords Cup: yet say they, justly is this evill come upon us, because we

have sinned against our brother, Genesis 42. 21. A•• a trespasse being committed, perhaps thirty or forty yeares agoe, 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 acknow∣ledge so much) for wee must proceed, and not al∣wayes continue in the nethermost Forme, like drones: he is not uppermost in this Schoole of patience, who suf∣fereth things patiently, that must bee suffered: but hee who doth it willingly, cheerefully, and thanke∣fully.

Paulus Dioconus relates, how the Empresse Irene being deposed from ruling, by her owne servant; said, I thanke God, who of his free mercy advanced me an unworthy Orphane to the Empire, but now that he suffereth me to be cast downe; I ascribe it whol∣ly to my sinnes, blessed be his name for his mercy in the one, in the other for his justice. And Saint James being cut into peeces limbe by limbe, was heard to say, God bee thanked upon the cutting off of each member, or joynt. The very Heathen saith Saint Hierome, know that thankes are to bee given for benefits received, but Christians onely give thankes for calamities and miseries.

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