The Christians zodiake, or, Twelve signes of predestination unto life everlasting written in Lattin by Ieremie Drexelius.

The Ninth Signe, Of Predestination,

IS to love our enemies. The Device is, two thwarted Launces combined in the middle, with an Olive wreath; those signifying Hostility, this (used by the Ancients as an Embleme of Peace) their being united in the bond of amity. The Motto is, Noli vinci a malo, sed vince in bono malum. Be not overcome with evill; but overcome e∣vill with good. Christ our Saviour doth commend unto us a most so∣lemne manner, Ego autem dico vobis, diligite inimicos vestros, &c. I say un∣to you love your Enemies, bee beneficiall to those who hate you, and pray for those who persecute you, and caluminate you, that so you may be sons of your Father which is in heaven. You will say per∣haps it is difficile and painable. I grant it, but the more difficile it is, the more gratefull it is to God, the more available to your self. There are divers wayes to expresse our charity, all much

conferring to the remission of our sins, but among all none more efficatious than from our heart to forgive those who have offended us. Our Saviour Christ hanging extended on the Cross, and having no part of his Sacred body entire from stripes and wounds, but onely his blessed tongue, made it his first care to imploy that member in interceding for those who crucified him in their words and actions; and so be∣came a most potent and prevailing Advocate for his enemies. In which doctrine dictated from the Crosse, our blessed Master hath had but a few dis∣ciples, it is true, but yet never wanted some; and to instance in onely one, did not the heavens open whilst Saint Steven was praying for his enemies, as if all the heavenly Citizens had floc∣ked to the sight of so noble a spectacle? and whilst the same holy Protoma••tyr prayed for himselfe standing, but for his enemies with bended knees, did he not instantly behold the heavenly cur∣taines drawn, and Iesus standing at the right hand of his fathers vertue and omnipotency? In which, deare Lord, if I may expostulate thy meaning without presumption, what unusuall manner of proceeding is this to award him a just triumph, and the reward of

victory before the fight? hee hath scarsely opened his mouth to speake and the heavens are open already; he is not yet departed this life, and not∣withstanding hee enjoyes thy blessed vision. How comes it that that beati∣tude even issues forth of the gates of heaven to encounter this happy Martyr on his way; which other Saints must penetrate to the most interiour retire∣ments of thy mansions to behold? He is yet but in the lists, yet exposed unto the perill of the fight, yet praying; but his prayer is in behalfe of his enemies. O happy, O potent prayer! Let us now consider I beseech you, the reason of this his antedated favours and recom∣pence, which without doubt is no o∣ther, but that Almighty God is so ta∣ken with the rare vertue of such an one who freely remits offences, and hearti∣ly petitions for an enemy, as our most gracious Lord even layes his own Ma∣jesty aside, and priviledges his Cham∣pion so highly, as not to suffer him to expect his Crowne, till he be seated in his Kingly Throne; but hee antici∣pates against all former president, his felicity, and commands his fairest bea∣titude, not onely to attend him at his Pallace gates, but even to issue forth, and present this happy warriour on his

way, with the honour of so extraordi∣nary a triumph; for having imbraced with a most affectionate love his dead∣lyest enemies, and spent his last breath and teares in beseeching their pardon, who were the Authors of his untime∣ly death. And this is that high preroga∣tive with which the heavenly King in∣dowes all those who forgive their E∣nemies; so as not hee who suffers a wro••g, but he who offers one, sustaines the injury. David who had incountred and overcome the most fiercest Lyons and savage beasts, who was so valo∣rous, as he was never daunted with the apprehension of any feare, yet ha∣ving Saul his capitall enemy more than once at his mercy under his I••velins poynt, did rather chuse to pardon him than take his life, and it seems that the burthen of all his triumphant songs, was no other than this, Si reddidi re∣tribuentibus mihi mala, decidam meritò ab inimicis meis inanis. If even I have requited those, who have afforded me evill, may I fall helplesse by mine ene∣mies deservedly. And St. Paul that generous Champion, who dared unto the Combate, not onely whole troops of armed men, but even death and hell it selfe, was neverthelesse so milde, so indulgent to his enemies, as he af∣firmes

of himselfe: maledicimur & benedicimus, persecutionem patimur & sustinemus, blasphemamur & obse∣cramus: we are cursed, and we blesse those who curse us; we are persecu∣ted, and endure it patiently; wee are blasphemed, and humbly intreat those who blaspheme us.

The first Paragraph.

IT is of all others the most gene∣rous and noble kind of victory, to pardon thine enemies when thou hast opportunity to revenge thy self, and is farre more glorious to over∣come an adversary by silence, than by open contestation: honor est homini qui se separata contentionibus: it is honourable for a man to dec••ine con∣tentions: and vindicare se non est actus fortitudinis, sed abjectionis & ti∣miditatis, saith St. Ambrose; to re∣venge ones selfe is no act of valour, but of a base and cowardly minde; and he who vindicates himselfe is ra∣ther overcome by his enemy, then o∣vercomes. Neither was that Prince of Philosophers of other opinion: Sicut debelis est stomachi cibum durio∣rem non posse concoquere, ita hom∣nis pusilanimis est verbum duriusculum

non posse sustinere, as it is a s••gne of a queasie stomach (saith he) not to be able to digest solid meats, so is it of a pusillanimous man, not to be able to brook h••rsh and offensive words. We can give no clearer testimony that we are Christians, than by loving our enemy. To be well exercised in ver∣tue, we have need either of a faithfull friend, or a malitious enemy, and may rest assured that none can ever injurie us, but they must doe themselves a greater injurie; Vindicta in corde po∣sita nocentior est viperâ: for revenge (sayes St. Chrysost••me) unto that heart which harbours it, is more pernicious than a viper; n••ither is it a lesse crime to requite an injurie, than to be before hand with one. Hast thou struck th••ne enemy? then t••ou hast mortally wounded thy selfe and as he w••o snatcheth up burning coales out of the herth to throw at others, first burnes his owne hands; even so those who endevour to harme others, are ever the first on whom it lights, and most commonly the last, when those shift the danger whom we intend to mischiefe, and so thee blowes turne upon our selves. Who∣soever conceives hatred against ano∣ther, doth first of all wound his own

soul and he who lives out of Charity, hath but death for his residence. Yet it is hard (let them say what they wil) it is hard for one to love his enemy. It is true, but it will be more hard to burne in hell with so many enemies; it is difficile to love him, whom we account scarse worthy of our hate: but it will be more difficile to heare those terrible words; Ite male dicti in ignem aeternum; Goe yee cursed into everla∣sting fire: Can I suffer him to scape harmlesse, who hath so often beene the occasion of harming me? Those who decline all steep ascents will ne∣ver mount up a hill; and he doth but estrange himselfe from heaven, who refuses to forgive his enemies. There are, that will undertake long pilgri∣mages, from whe••ce commonly they returne more vicious than they went; we make our offerings at the Altar, but all this while our whole hearts are stone; we are carefull to desire Gods mercy, and pardon, whilst we still urge on revenge to execut on. O deare Christian, God hath afforded thee a plenary Indulgence in thy self, thou maist gaine it with one word speaking: doe but say Ignosco, I par∣don and thou hast obtained a full re∣mission of all thy sins; Dimitte, & di∣mittetur

tibi. Otherwise, if thou shalt deliver thy body to the fire, and in the mean time hast no charity, e∣ven for thine enemies, all will availe thee nothing. Hee according to the worlds account is most rich, who hath most debtors. Thine enemies owe thee satisfaction for many inju∣ries; keep them still thy debto••s, and so enrich thy selfe. Make up thy ac¦counts, see what thou owest to o∣thers, and what residue is remaining for thy selfe; without doubt thou would••t esteeme thy selfe a wealthy man if all thy debts were cleared. How deeply art thou indebted to Al∣mighty God? insomuch as through thy negligence thou art wholly un¦abled to give him satisfaction: take then a provident course; assigne him over to the debtors, and so by their inte••vention quit thy bonds, which of thy selfe thou couldst never have can∣celled. Dimitti, & dimittetur tibi, forgive thy neighbour when he of∣fends against thee, and then at thine humble petition thine owne offences shall be forgiven thee; if thou forget those small reckonings betwixt thee and thy neighbour, God will release thee thy mighty arrerages. You k••ow well that saying of St Hierom: ô ••or∣midolosa

sententia, &c. O horrible sentence (sayes he) God will not re∣mit us our great debts, unlesse we remit our brothers their smaller ones; and we are to expect at Gods hands againe such pardon, as we afford our enemies.

The second Paragraph.

WHerefore, whosoever thou art, have compassion at least of thy selfe, and rather than to hate thine owne se fe, love t••ine enemy: the plea ure of revenge is short, but that of mercy is perpetuall: Wherefore Noli vinci a malo, sed vince in bono ma∣lum: Be not overcome (I beseech you) of evill, but overcome evill with good. If thine Enemy be a hungry, bestow food upon him: if thirsty, as∣swage it but with a draught of water, a d thou shalt heap hot burning coales upon his head, and God will reward thee for it: vince in bono malum. St Chrysostome speaking of this victo∣ry sayes, that in the Olympick gam s, where the Devill was president, it was enacted, Male faciendo vincere, that they should overcome by vio∣lence, and all fou e meanes: but in those where C••r st presides, there is

a decree quite opposite to this, where not he who strikes, but he who is strucken meriteth a Crowne. If we did strive to excell in meeknesse, how invincible should we be, how farre above all iniurie and wrong? O then never utter such odious words as these, reddam malum, I will repay evill, but expecta Dominum & libera∣bit te, doe but expect our Lord, and he will undertake thy cause. Neither say, I will deale with him as he hath dealt with me. Alas, why to your owne losse should you seek anothers harme and detriment? why doe you bite those stones which are throwne at you, like some Mastiffe Cur, and not rather turne upon the hand which threw them? Ridiculous blind∣nesse! why art thou so furious against thine enemy? Dimitte eum, ut male∣dicat: dominus enim praecepit et ut malediceret tibi: let him revile thee still, for it is God who hath appoyn∣ted him. Those who are condem∣ned to dye, are not angry with the E••ecutioner, but with the Iudge; and why, silly as thou art, dost thou bend thy forces against him who in∣flicts upon thee thy sufferings, and not rather co••sider by whose warrant it is done? Is it not God, who for thy

greater good hath singled thee out such an adversary as this, to the end to punish thee for thy passed crimes? The Devill could not have bereaved Iob of one herd of cattell, but by ex∣presse permission of Almighty God: whe••fore he said well, (not the devil) but the Lord bestowed them on me, and deprived me of them againe. Our Saviour Christ told Pilate when he gloried in his power: non haberes po∣testatem, &c. Thou shouldst have no power over me, unlesse it were given thee from above. And this were an excellent answer to give an enemy. Divers have more profited by their enemies, than by their dearest friends. The Church had had no Martyrs if all its Tyrants had beene exti••pated: and should we have no enemies, we should be deprived of many a glori∣ous Crowne. Dioclesian did no lesse advance and propagate the Church by his inhumane cruelty, than Con∣stantine by his reverence towards it and liberality. That rich ••armer in the Gospell commanded that both the corne and weeds should be suffe∣red to grow up together: Sinite utra∣que crescere; whereas we over-hasty and violent to our owne perditions, no sooner can espy a weed above the

ground, but we cry out presently, to the fire with these Thistles, let this Darnell be burnt, let our enemies be destroyed. Stay, stay deare Christi∣ans, we ought not to take this violent course as yet: when t••e harvest comes, there will be order given to the husbandman, to gather, first of all, the Cockle and Darnell into bundles, and cast them into the fire: and why then should we discredit our owne zeale with our owne in consi∣derate haste; why are we so forward to drag ou•• ene••ies to deserved pu∣nishment? Never feare it, such weeds as these shall not escape the sikle & the fire; but as yet the harvest is not come, expect a wh le. Our Sa∣viour Christ teaching his Disciples a forme of Prayer, consisting of se∣ven Petitions to his heavenly Father, doth not without profound mystery particularly repeat and expound that which concernes the forgivenesse of offences, to signifie thereby without doubt, that for the rest it might suf∣fice to have only insinuated them unto the••, but that this could never bee inculc••ted enough: Nunquam enim nimis dicitur, quod nunquam satis di¦citur. And even in this respect the royall Psalmist enlarges himselfe in

commendations of the law: Latum mandatum tuum nimis, thy law (saith he) O Lord, is exceeding broad, in∣deed so broad, as to command us to extend the bosome of our loves, not onely to our acquaintance, but to meere strangers, as well to our adver∣saries, as those who are beneficiall to us, to the worthy and unworthy, unto friends and enemies alike. No exte∣riour marke of any dignity doth so testifie a man to be learned, wealthy, or noble, as the actuall loving of our Enemies doth us, to be the Sons of Almighty God. But, who (you will object) is so absolute a master of himselfe, as not to be transported sometimes, through violence of pas∣sion & danger, to some extraordinary expression of our aversion from an e∣nemy. But we must know that it be∣comes a Christian, to refraine his anger, and curb such violent motions as these. St. Augustine sayes rarely well Audîsti convitium? ventus est. Iratus es? fluctus est Vento igitur flan∣te, fluctu surgente periclitatur navis, periclitatur cor tuum: audito convitio vindicari vis, & ecce vindicando te fecistinaufragium, Dost thou heare thy selfe ill spoken of? (sayes he) it is but a wind: art thou offended at it? it

is but a billow; but when this winde and billowes meet, thy heart is in jeopar∣dy, the poore ship is in danger to be cast away, Thou resolvest to revenge thy selfe for those offensive words, and be∣hold it is the wrack of thee. And he proceeds to give the the reason for it, & quare hoc? Why is all this? sayes he: quia dormit in te Christus, oblitus es Christum nimirum excidit tibi Chri∣stum cum crucifigeretur inimicis suis non Crucem, sed veniam a patre lachri∣mis exorasse, Because Christ is a sleep in thee, thou hast forgotten Christ, thou dost not remember how Christ, whilst he was crucified, besought his Father even with teares, to pardon, and not to punish his enemies. And now behold how Christ is a sleep in thee, who taught thee not onely to watch, but e∣ven to dye to pleasure thine enemies. O therfore awake Christ within thee by expostulating in this manner with thy selfe: And who am I, that I should revenge me of mine enemies? Who knowes whether I may not soo∣ner meet with death, than my revenge can meet with them? and then O mi∣serable as I am, what will become of me, when Christ shall disclaime my departing soule, when he shall reject me, who hath taught mildnesse, not

anger, who hath profest himselfe a master of submission, not of revenge, of charity and pardon, not hate and rancorous spight?

The third Paragraph.

BVt revenge hath neither eyes nor eares, it is carryed blind and deafe away by the swing of every suddaine passion, so as with good reason that ancient Poet declares himselfe agrie∣ved.

—Verum ita sunt isti nostri divites Si quid benefacias, levior plumâ est gratia, Si quid peccatū est, plūbeas iras gerūt.

It is the fashion now of the richer sort, if you doe them any pleasure, their thanks are lighter than a fea∣ther, for it; but if once you displease them the memory of it lyes as heavy as lead upon their galled mindes. Where he seemes to have lively dis∣ciphered such as now a dayes suffer their friendships to be blown away, and vanish with the least wind of an offence, whilst they rivit the hate of an injury as deeply in their minds, as if it were sodered there with sheets of lead O Christians for shame be more prone to pardon, least we be found more defective herein than very Hea∣thens themselves, least we be con∣vinced

with so many cleare examples and testimonies of theirs, as to have no colorable excuse left to pretend for pardon at that last generall day, Pompey the great is no lesse famous in History, for his constancy to his friends, his easinesse in forgiving of∣fences, and facility in admitting of a∣ny satisfaction, than for his three glo∣rious triumphs over the third part of the universall world. Augustus Caesar in these expresse tearmes pardoned Cinna, who had conspired against his life: O Cinna, once more I grant thee thy life; the first time as to an Enemy, now as to a Traytor and a Paracide: and hereupon he bestowed upon him the Consular dignity: and the issue of this his clemency was, that he expe∣rienced him ever after most loyall to him, and Cinna dying, left him inheri∣tor of all he had. Phocian, a man of most innocent life, and one who had borne Offices of highest dignity in the Common wealth, being condem∣ned to dye, some of his friends, as the hang-man was presenting him with the poysoned Cup, asked him, What service he would command them to his Son? Nothing (said he) but that he would never cal to mind what a draught the Athenians inforce me this day to

drinke. It is recorded of Iulius Caesar, that he was unmindfull of nothing but injuries. But who is there of us, who would not think it a blemish to t••eir reputations, to have such an opinion as this conceiv'd of them? how freshly doe we beare injuries in mind? how sensible are we of them, and whilst we write down benefits in light dust, we record them in solid flint, manet altâ mente repôstum: neither can the authority of Almighty God himself prevaile, to bring us to reconciliation. God long agoe hath sev••rely prohibi∣ted all revenge, in declaring, mea est ultio & ego retribuam in te••pore; Re∣venge belongs to me, and in time I will reward them: and notwithstanding, how many are there who impiously answer him again, No, ô Lord, revenge belongs to me, and I will requite them: Our Lord replyes, It is my revenge, let me alone with it; And yet man desists not: nay, rather mine, leave the mana∣ging of it to me; you O Lord are too soon appeased, your revenge is too too slow. And thus with most intollerable pre∣sumption we usurpe the authority of Almighty God, and dare even impi∣ously to wrest the sword out of Gods hands to strike our enemies, whose punishment he reserves to himselfe,

and against a••l right put on the seve∣rity of a ••udge, whilst we are parties in the offenc•• our selves.

The fourth Paragraph.

IT is recounted by divers credible Authors, how a certain person who had received an injury had recourse once to one Sisovius an ancient holy man; to whom after he had declared his agrievances, as the manner is, with all exaggeration of circumstance, he besought him to let him declare him∣self a man, and revenge himselfe. The same with al instancy of prayer desired him not to shew himselfe so farre a man, as to become a Devill: For his revenge, God would have care to dis∣pose all for his greater good; where∣fore he was to commit it wholly unto him, and even according to true for∣titude this was the sufficientest re∣venge that he could take, who might assure himselfe that his enemy should never escape the divine hands unpu∣nished. The other replyed, Father I am fully resolved never to pardon him, nor to desist till I have requited him with the like injury. For heavens love, answered the holy man, be a man, but so as you be a Christian withall, and consider more what rea∣son may perswade you, than what

your violent passion may suggest: Why, said the other, it is no other than reason which puts me upon this resolution, not to spare him, who cares not for sparing any. O but, said Sisovius, you cannot determine your owne right your selfe, nor execute what you have determined; it is one∣ly in Gods power to punish his crea∣tures, he is the Lord of vengeance, and therefore may freely take revenge; for us we ought not intermeddle in it. Besides I am sure you are not igno∣rant how Christ hath not only counsel∣led but even cōmanded us to pardon, nay to pray for, to love, and do good unto our enemies. Father, sayd he, never perswade me, my heart is a tempestuous sea, & can never be cal∣med untill I have taken vengeance of mine enemy. Then answered Sisovius, since you are so resolved, respit at least your anger untill we have commen∣ded ou•• selve•• to God in prayer. And thereupon they both fell down upon their knees: when the holy man be∣gan, prescribing unto the other (as it were) this for ••e of Prayer. O God we have no need of thy assistance any more, neither doe we request thee here∣after to be solicitous for us. We will sufficiently provide for our selves; re∣venge

belongs unto us, and we will re∣ward our foes as they deserve. Behold even now we are upon the poynt of sub∣jecting our enemies as foot-stooles un∣der our feet. These words so lively touched the heart of that other man, that casting himselfe all along at Siso∣vius feet, he vowed with many teares there in the place, so wholly to lay a∣side all thought of his revenge, as ne∣ver thereafter, by the least word to call it to mind againe. And this is that, which he, who onely by excel∣lence is just, commanded us; this is the peculiar distinction of the sonnes of God, not onely to make no difficul∣ty to remit offences, but even to re∣compence them with benefits. Videte nequis malū pro malo alicci reddat, &c. looke (sayes the Apostle) that none of you requite evill for evill, but al∣wayes that which is good, pursue to∣wards each other, and towards al••; But our Saviour Christ in more ex∣presse termes doth oblige us unto more perfection. Vobis dico qui audi∣tis, &c. to you I say that doe heare me, love your enemyes doe good to them that hate you, and blesse those who curse you; and according as you will that men doe to you, doe you also the like to them againe. And, if you love

them that love you, what thanks is it to you? for sinners love those who love them: and if you doe good to those, who doe you good, what thanks is it to you? For sinners also doe the like; but doe you love your enemies, and your reward shall be much, and you shal be Sonnes of the highest, because himselfe is beneficiall to the evill and ungratefull. This with good reason thou dost enjoyne us, this with great liberality thou dost pro∣mise us. But, O deere Lord, how ma∣ny are there who will not heare thee? How many that care so little for thy Commandement, as their hates and lives have both but one peri∣od? They protest against that effemi∣nate basenesse, as they title it, to be ea∣sily perswaded to put up a wrong. For their parts they should account it their only felicity to repay the injurer in his owne coyn againe: and if Solomon-like they might be masters of their wish, a hundred times rather than Wisedome, they should desire Revenge. These are they who never cease to importune Almighty God: Da mihi Domine ini∣micorum meorum animas; Grant me, O Lord the soules of mine enemies; as for the rest I referre it unto thee. This is the true spirit of revenge indeed, nei∣ther to regard the Law of God, nor to

be terrified with his threats, to bee so far from putting up an injury, as to re∣turne it as soone as it is offered them, at every light word to vent their cho∣ler, and when anger hath once stirred them up, to follow every impulse of their enraged minds, seeking with all earnestnesse their enemies destruction. Haec ulciscendi libido, according to Ter∣tullian, negotium curat aut gloriae aut malitiae: sed gloria ubique vana est, & malitia Domino odiosa; hoc quidem loco maxime, quia malum duplicat quod se∣mel factum est. This lust of vengeance doth labor either to satisfie its malice, or desire of glory: for glory it is a meere vanity, and malice is an odious thing to Almighty God, especially in these circumstances where of a single offence we make a double one. All the differene betwixt him who provokes unto an injury and him who is provo∣ked, is onely this, that the one hath his hand first in mischiefe, the other last, and both are alike guilty of offen∣ding God. For he counsailes us, when we are strucken on the one cheek, pre∣sently to offer the other, and not to de∣sist till we have tyred out our enemies malice with our patience: assuring our selves that so we shall annoy him more, than if wee put our selves upon

our owne defence, since he for whose sake we suffer all, will for our sakes chastice him with deserved punish∣ment. Why then should wee arrogate unto our selves the right of our defence, which God unto our greater glory hath reserved unto himself? He is the under∣taker for our patience; whosoever trusts him with his wrongs, he will revenge them; with his losses he will redresse them; with his griefes he will remedy them; finally with his death, and he will restore him unto life againe.

The 5. Paragraph.

BVt you will object with the Poet:

Semper ego auditor tantum nun∣quam nè reponam Vexatus toties? Shall I bee still a hearer vext so oft, and ne're requite them?

Never (deare Christian) never, al∣though a hundred, although a thousand times, if thou wilt declare thy selfe a true Son of God, commit thy cause to him, and the while suffer, and be si∣lent. Nocentes peribunt qui te vexaverūt & qui gratulati sunt in tua ruina pu∣nientur: The wicked who have vexed thee shall perish, and those who rejoy∣ced in thy ruine shall be punished. He who hath done an injury, shall be re∣warded according to his misdeeds. You

will say perhaps, I am content to for∣give mine enemy, but yet I will not forget the injurie, I will remember him. If this be all thy charity, be assu∣red th••t God will requite thee with the like: Homo homini reservat iram, & a Deo quoerit medelam? &c. M••n to man (saith the Son of Syrach, reserveth anger, and doth hee seek for remedy of God? He hath not mercy of a man, like unto himselfe, and doth he intreat for his own sinnes? he, flesh as he is, reser∣veth anger, and doth he demand propiti∣ation of God? Who shall obtain any thing for his sin by prayer? It is but a vaine pretext of clemency to say, I will not revenge my selfe, but yet withall I wil not fo••ge the injurie; either give that which th••u resolvest to give, without any reservation at all, or never expect by it to purchase heaven. You know what threatning language our Saviour uses, Sic & Pater meus coelestis faciet vobis, &c. So my heavenly Father will deale by you if each of you doe not for∣give your brother from your hearts, &c. But you will say for my part I should be ready enough to pardon him; nei∣ther am I so jealous for mine owne ••onour; but that publike office which I sustastaine is interest in it, that no injury offered to my private person do

passe unpunished. For Gods love, deare Christians, let us not stand too much on ceremonies, in things which so nearely concerne our salvation; this is but a flourish of a few ayry words. Stephen was a publike officer as well as you, and yet we see hee was no wayes imboldned by it, to take up stones, and deale by his persecutors as they dealt by him: neither did he suppose that a∣ny convenient course to defend his dig∣nity, but with a most sincere heart hee cryed out, Domine Iesu ne statuas illis hoc peccatum: O Iesus doe not impute this sin unto them. And so our crucified Lord, not onely as he was son of man, but of Almighty God, besought his Father, even with teares, to pardon his enemies. Pater dimitte illis. No, there is no mortal creatures of so high a dig∣nity to whom it can be any losse of reputation to forgive an injury, especi∣ally if it concerne no other than him∣selfe: non quaeras ultionem nec me∣moreris injuriae Civium tuorum, doe not seeke for vengeance not beare in minde the injuries of your owne Ci∣tizens. But you will say, he hath in∣jured you without a cause. Had it not beene causelesse, it had been no injury; where both are alike faulty, neither are injured. But what doe

I talke of cause? What cause did Io∣seph give unto his brethren in only ma∣king relation of his dreame? And yet afterwards being chiefe Governour of Egypt, in a generous kind of silence, he buried all offence. But this of yours is of exorbitant strain. And wherefore all this exaggeration? If the offence were light, your reward for pardoning of it would be but small. We can ne∣ver rise to any eminent degree of per∣fection, but by the way of suffering great injuries. Harken what St. H••e∣rome saith in this particular: Deus fa∣ber est, inimici lima sunt, & mallei, quibus nos ille expurgat Sanctosque soul∣pit. God is the statu••ry, and our ene∣mies are his chissells and hammers, with which he polishes us, and m••kes us into Saints. H••th your enem••es e∣ver stoned you, as they did Saint P••ul, or scourged and crucified you, as they did our Saviour Christ? But you will alledge you are noble, and he who in∣jured you is but some base borne pe∣sant some Son of the earth. O Sami∣an Pot-sheard art thou not of the same Clay (or little better) of which thine enemy is made? thou noble? if thou permits thy selfe once to be over come by this appe••ite of revenge, know thou art no longer the off-spring of a

noble family; but the slave of sinne. Wherefore be advised by the wise man: Memento novissimorum & define inimi∣cari, Remember the last things, and cease to bee at enmity. You will tell me, though you would never so faine forgive your enemy, yet you cannot o∣vercome your selfe therein. The reason is, because you will take no paines to get the victory I know that as long as you nourish grudgings in your m••ndes, all your thoughts which arise from thence, taste of nothing but bit∣ternesse, whilst your bosome is no o∣ther but a nurcery of nettles, thornes, and bryars, with which your ulcerated Conscience is stung, and smarts unto the very bloud. Doe you burne with desire of revenge? haste with all speed to extinguish the flame, least in de∣barring your owne entrance into hea∣ven, you but accelerate the fire of hell, where you shall burne for all eternity. The sustaining of injuries is the ga••es of heaven, and, qui vindicari vult, a Domino inveniet vindictam & peccata illius servans servabit; he who will be revenged, shall finde vengeance of our Lord, and with great observancy he will keep his sinne. You can take no sleep perhaps, nor have an appetite to any food, as long as you behold a

Mardocheus sitting securely at the Pal∣lace gate, as long as you see your ene∣my uncontrolled, conspiring your ru∣ine. How bravely we deceive our selves to our owne perdition? Ezekiel tells of cerraine Souldiers, qui posuerunt gladios suos sub capitibus suis, & descen∣derunt ad infernum cum armis suis, who layd their swords under their heads, and so descended together with their weapons into hell: behold a new man∣ner of pillow, to sleep on swords. And truely they take their rest upon no other, who are so desirous of revenge, as they never rest but when they are fighting, quarrelling, harming of o∣ther men. In this manner Cain, that primitve disciple of the Devill (as St. Basil tearmes him) for no other end sought his brothers destruction, but up∣on the ruine of his glory for to build his own, though the effect was far con∣trary to his expectation. Esau found no place for any mercy, although hee sought it with instancy of many tears: so Saul, so Antiochus were shamefully repulst even from the Altar of mercie, to which they fled; and that deserved∣ly, since they never spared any whom they held for enemies: Iudicium sine misericordia fiet illi qui uonfecerit mise∣ricordiam, Hee shall have judgement

passe upon him without any mercy, who hath not afforded mercy unto o∣thers; whereas King David redoub∣led his wickednes with a foul relapse, and dyed his infamous Adultery in bloud, and yet he no sooner began to shew himselfe contrite, he had no soo∣ner pronounced these two short words Peccavi Domino, I have sinned against the Lord, but he heard presently from the mouth of the Prophet Nathan Do∣minus peccatum tuum transtulit. The Lord hath remitted your sin. How often did Antiochus confesse that he had sinned, and with grievous cries im∣plore the Divine pitty, vowing offe∣rings to the Temple, & promising for the time to come an intire conversion; and yet his petition never would be heard; and from whence proceeded this differeece of favour, but from their different carriages towards their enemies? For David wilst he was in∣feriour to no King, in prowesse and deeds of armes, was superior unto all in pardoning his foes, insomuch as he esteemed revenge the most unworthy his dignity of all other crimes; where∣as that other Tyrant behaved himself in more than hostile manner towards his own Citizens, breathing forth no∣thing but swords, fire, bloud, slaugh∣ter, and revenge.

The 6 Paragraph.

THough Physitians most common∣ly use not to give over t eir pati∣ents till they see them so faint as they require a tombe (as it were) to leane their bones against; yet the••e are some maladies so pestiferous as at first sight of the patient, the can say, He is but a dead m••n, go and provide him a grave. In like manner though in this life we are not to dispaire of the salvation of any, how wicked so∣ever they be; notwithstanding this is such an incurable disease, wher the vitiated bowels even swim with gal, and the m••nde is tortured with the pangs of hatred, and desire of revenge, that St. Iohn plainly declares his opi∣nion of such an one: Make ready a Sepulcher for this miserable wretch, for his sinne is mortall, and to the death; neither would I advise any to pray for him. They rarely recover who are once obstinate in revenge, and there is no sense, where there is nothing but bitternesse. But although all the wise and learned men in the world crye out against us: though all the Prophets threaten us, Angels ex∣hort us to bury our iniuries in for∣getfulnesse, and enter into league of friendship with our enemies, yet

we despise them all, and desperatly persever in pursuit of our revenge. La•••• of all, the Learnedst and wisest of all wise and learned men, the in∣struction of Prophets, and King of Angels with soveraigne power, su∣preame authority, doth visit us him∣selfe not so much by way of perswa∣sion as by authority to bring vs to ac∣cord, not to give us counsaile, but an absolute law, and yet with extreame audacity we remaine still obstinate. But mark this Dialogue, how Christ our Soveraigne King commands, and how his subiects contrary his cōmand. Here stands our Saviour Christ, & in his fathers name com••ands them: Ego autem dico vobis, diligite inimicos ve∣stros: I say unto you, love your enemies. ••here stands his rebellious subiects, and answer him presumptuously a∣gain: O Christ this is lost labour you do command in vaine. To you I spe••ke, to you who are Christians. Wee side our selves presently with Hea∣thens, and none gives eare to Christ. I say unto you, resist not evill; So we shall be counted cowards and weak spirited. Pray for those who persecute & calumniate you. How seldome, & how cold this prayer is; That you may be Sons of your Father who is in Heaven.

We shall buy this title at too deere a price. Doe good to those who hate you. It is against our natures, O Lord command us somewhat more tolle∣rable. Forgive others, and you shal be forgiven your selves. It is impossible, content your self, we cannot do it. In briefe, we will not restrain our anger, bridle our selves, nor containe our hands; as for our thoughts, how is it possible to governe them? If you shal remit to men their offences, your hea∣venly father will remit you yours. For us, we are resolved to perish, so our enemies perish with us.

The 7. Paragraph.

O Christians, and is Heaven then such an odious thing as you must needs make such impetuous haste to hel? Do you not remember the dayly petition which you make, Et dimitte nobis debita nostra, sicut & nos dimit∣timus, And forgive us our trespasses, as we forgive? Do you not perceive your obligation from hence, to love your enemy, under paine of binding your selfe unto the forfeiture, as of∣ten as you supplicate Almighty God to forgive you, as you forgive other men, when you do but say in a man∣ner, For me, I am resolved to pardon no man, but to take revenge on all, and

persecute them with implacable hatred to the death; wherfore do thou, O Lord if thou please, requite me with the like. No this is the language of the repro∣bate, the predestinate are of a far dif∣ferent straine: it is impossible to pro∣voke them by any injury beyond their custom of interceding in this manner for their enemies; Father forgive them, and impute not this sin unto them; for my part, I freely pardon them, I freely forgive them, without all thought of ever revenging it. This is the stile of the Predestinate. And here, before I draw to a conclusion, I would desire to know of thee whoso∣ever readest this, and yet bearest a grudge unto thine enemy in thy mind, whether thou believe all this to be true or no? without doubt you will not deny it, unlesse you can be∣lieve the truth would conspire with falsehood to deceive you, Christ with untruth. Supposing then that all is true, as most true it is, what impious contumacy is this in you? what ob∣stinate contempt of the Law of God? what presumptuous contradicting of the will of Christ? Christ exhorts you with all earnestnesse to pardon, for∣give, and love not only y ur friends, but even your enemies, be they

whom they will; and yet doe you re∣maine obstinate, yet doe you hate your foes? Will you yet afford them no forgivenesse? yet cannot you love those who maliciously have detracted you? Doe you care so little for Christ, so little for Almighty God? doe you set so light by heaven, by your eternall salvation so light? can∣not all this extort from you one such word as this, seriously uttered, and proceeding from your heart: Ignosco, dimitto, I pardon, I forgive, and be∣seech Almighty God to doe the like, if perchance any have offended me? Yet dost thou stand like a sencelesse statue, without all voyce and motion of forgivenesse? Yet out of that iron bosome of thine, dost thou breath no∣thing but such ominous sounds as these: away with mine enemies, an evill death be with them, and all that is evill else? Yet dost thou blow out nothing but revenge, death, and de∣struction against thine enemies? Is your hate of your enemies not yet ex∣tinguished, doe you yet refuse to o••ey the commandements of our Saviour Christ? If so, go with other Christi∣ans your like, take what way you wil, you can never be out of it; one way or other you will arrive infallibly

unto your journies end, the kingdom of everlasting woe and wretchednes. Goe on confidently, blind-fold as you are, and assure your selves that every path you can take will lead you unto hell; the certain course you can take to arrive thither, is by mista∣king of yo••r way, in the mean while, hold this for certaine, Non potest a∣mare Deum qui non cessat odisse inimicum, That he cannot love God, who ceaseth not to hate his E∣nemie.

Notes

• Ad Rom. 12.
• Psal. 7.
• 1 Cor. 4.
• Prov. 20.
• Lib. 1. Of∣fic. c. 36.
• Arist. li. 4. Ethic. c. 4.
• Chrys. Hom. 41. in Act. Apost.
• Luke 6.
• 1 Cor. 13.
• Eccl. 28.
• Rom. 12.
• Prov. 25.
• In c. 12. ad Rom.
• Prov. 20.
• 2 Kings 16
• Iob
• Iohn 19.
• Matth. 6.
• Psal. 118.
• Ser. 3. inter. 17. Hom.
• Plaut in Pan. Act 3. See ult.
• Deut. 32.
• Rufin. Aquil l. 3. n. 7••. Paschas••e. 10. Pelag. libell 1••. r. 10. Palla••l. in a••pen Puusi Hist. n 13.
• 2 Thes. 5.
• ••uke 6.
• Iuu. 1. Saty.
• Baruch. 4.
• Colos. 3.
• Eccl. 28.
• Matth. 18.
• Levit. 1••
• S. Hier. in c. 5 Matth.
• Eccl. 28.
• Eccl. 2••.
• Ezek. 32.
• Ad. Heb. 12
• Eccl. 28.
• 2 Kings 12.
• 1 Iohn 5.
• Eccl. 22.
• Matth. 5. Luke 6.