A treatise of the Beatitudes. Or Christs happy men. By James Buck Bachelor of Divinitie, and vicar of Stradbrooke in Suffolke

BEATI QVI PERSECV∣TIONEM PATI∣UNTUR.

MATTH. 5.10, 11, 12.

Blessed are they that are Perse∣cuted, &c.

CHAP. I. Of Persecution for Righteous∣nesse.

THis Beatitude fi••ly ensues that of Peace, because they that are at peace within thēselves, will not be distur∣bed by externall warre, and that we may not look for a Peace here with∣out Persecutiō. And it as aptly closeth all the rest,

as a golden crosse upon a chaine of many linkes, for that the practise of Beatificall vertues, ex∣citeth the displeasure and contradiction of sin∣ners It is proper to this Beatitude, that CHRIST doubles it, pronouncing them blessed, that are persecuted for righteousnesse sake, vers. 10. And them, that are reviled, and persecuted for his sake, vers. 11. Whence somea have took occasion to part it into two, and number nine Beatitudes; but it seemes better to determine the Beatitude to be but one, for the pious bearing of unjust in∣juries, and then to distinguish two degrees therein, the one absolute, for patient induring of any wrong for a righteous cause, as Naboth suffe∣red, and that obtaines the Kingdome. The other superlative in such suffering for a religious cause, and that obtaines a great reward in the King∣dome. However the reduplication addes to the esteeme of the Beatitude, and animates our na∣ture, that is averse from passion.

I will briefly touch upon the blisse that is in suffering for Rigteousnesse sake, and then more largely handle that which is in suffering for CHRIST's sake. Of the former three things, in three words.

1 Persecuted in regard of the inflictor, implies attempts by violent and offensive waies to draw men unto something unlawfull (and persecution imports no single wrong, but a peremptory see∣king the ruine of the persecuted) in regard of the sufferer it signifies indurance of that which is most tedious, and which nature flies, rather then

to contrary, or divert any office of righteous∣nesse, and that sets the price upon passion.

2 They are persecuted for righteousnesse, that suffer for just and sober demeanure of them∣selves, and because they will not omit duely to officiate the places wherein God sets them, be it by great men for faithfull and discreet applying Gods word against their extravagancies, or by the multitude for not joyning with them in na∣tionall or common sinnes, thus the Prophets suffered, and were Martyrs. St. Anselme dis∣courseth, howb St. Iohn Baptist is honoured by the Church, as a chiefe Martyr, who was slaine not because he would not deny Christ, but because hee would not conceale the truth, and forbeare to speake against incestuous marriages: and he proves that St. Elphege might justly be reckoned a Martyr, had he been put to death, only because he would not redeeme his life from the Danes, with such a summe of money, as hee could not levie with∣out exaction, and oppressing his Tenants. For it is evident that he who stickes not to dye, that hee may not commit a light sinne against God, would a great deale much the more not sticke to dye, sooner then hee would provoke GOD with any grievous sinne.

This matter is most considerable in the Chur∣ches greatest prosperity, when they that cannot take up other armes, be whetting their tongues against them that follow after Righteousnesse.c B. AUSTIN doth oft largely insist in the dan∣gerous tentation, that is by the generality of l••••se

Christians insulting over a few strict (quasi de ipsa iustitia) and hee is confident, that not onely in times of Persecution, but every day bee there made Martyrs,d all that suffer any evill, because they will not yeeld to drunkennesse, &c. the Lord will repute it in an aestimate of Martyrdome: And hee treates thus with his auditorie,e begin whosoever thou beest that hearest me to live as a Christian, and see if thou beest not upbraided for it even by Christi∣ans, but in name, not in life, not in manners — be not thou ashamed of thy hope, as hee liveth in thy heart, so let him habit in thy mouth, for not with∣out cause CHRIST would his signe should bee fixed in our forehead, as in the seate of shamefastnesse, that a Christian may not bee ashamed of the reproch of CHRIST.

Truly because as the profession of Christia∣nity is hated by the Pagan, so the vertue and power thereof by the prophane, therefore wee are at our Baptisme signed with the signe of the crosse, for signification that we must not be asha∣med of Christian deeds for the opprobrious words of them, that are Christians onely in words, but shame and sorrow bee upon them, who as St. BERNARD sayes,f are so farre from suffering persecution for righteousnesse, that they had leifer be punished, then retaine unto righteous∣nesse: as divers suffer for drunkennesse, unclean∣nesse, theeverie, perjury, heresie, schisme, and disobedience.

3 The Kingdome of Heaven is assigned un∣to sufferers, as theirs by right and title of pas∣sion,

by which rod the Lord gives deliverie and seisin thereof. And it is sayd theirs is the King∣dome, not theirs shall bee: the reward running in the present, because God heere crownes the difficulty of that service, with no small tasts of heavenly joy.

STEPHEN▪ upon earth sees heaven open, and the Sonne of man standing at the right hand of God, Act. 7. Beatitude as it were running forth of heaven gates to meet him, for a declara∣tion of those say's and preambles of beatificall vision and glory, which sufferers injoy upon earth. Rom. 8.18. The passions of this time are not worthy to bee compared to future glo∣rie, if one could have indured sufferings from Adams first sigh to the last mans last breath, all those passions should have no full equality, nor just condignity to the value of GODS King∣dome, the worth of eternall life transcends the dignitie of good workes even as they is∣sue from Grace, but for CHRISTS merits it is especially proposed to them, that have the charity to suffer for it, because if any thing might bee compared to future glory, passions would.

For that of LACTANTIUS holds, theg quin∣tessence of vertue lyes in the indurance of miserie, therefore godly suffering•• as the best deserts of the creature, are in highest reference and respect to Gods Kingdome.

Excellently our worthy Countryman GIL∣BERT,h the passions of this life, though they may

not to be conferred, yet they doe conferre to the future crowne of glory, the thought whereof makes the Righteous looke up in their deepest pressures. ALTISIODORENSIS hath a prettie straine. CHRIST suffered for us and our salvation, not his owne, and therefore was crucified with his face loo∣king downe to the earth, as if hee should say, I suf∣fer for sinners: PETER because hee suffered pro∣perly for himselfe, was crucified with his face loo∣king up to Heaven, as if he should say, I suffer for the Kingdome of Heaven.

CHAP. II. Of Suffering for CHRISTS sake.

WEE have toucht upon the posi∣tive degree of Blisse, in the suffering for Righteousnesse sake, now let us handle the superlative in suffering for CHRISTS sake, in pursuance whereof wee shall goe through these particulars. 1 The Happi∣nesse it selfe, blessed are ye, when men revile and persecute you. 2 The joy required in that Hap∣pinesse, rejoyce and bee exceeding glad. 3 The cause urging that joy, for great is your reward in Heaven. 4 The Argument concluding that cause, for so persecuted they the Prophets which were before you.

First, for the happinesse in suffering for CHRIST, Reproches, Persecutions, all injuries in word or deed, are blessed to the Sufferers. CHRIST heere shewes himselfe (as is noted by St. CHRYSOSTOME)a readie to reward, not onely for death, imprisonment, stripes, but for sim∣ple disgrace and injurious speeches. As in acti∣on we shall not lose the reward of a cuppe of cold water: so in passion we shall not lose the recompence of a light word, or gesture of dis∣daine. Hee which touches you, touches the apple of mine eye, Zach 2.8. Where sayes SALVIAN,b to expresse the tendernesse of his gracious affecti∣on to us, he named the most tender part of mans bodie, that wee might most plainly understand, that with how little a touch of a small stroke, the sight of mans eye would bee offended, with so little a contempt of his Servants is GOD injured.

And say all manner of evill of you, asperse you with all the evill names and words that are in use, and coyne new termes to diffame you, all evill is not found in any man, but may be forged against him by a spitefull tongue, as DAVID sayth of DOEG, thy tongue deviseth mischiefe, Psal. 52.2. Neately St. HILARIE,c that which Nature ordained to utter the reaso∣nable devices of an advised heart, that tongue fore-runnes the heart, and it selfe deviseth unreasonable imputations. Broches con∣tumelies that the heart knowes not, and ma∣ny times cannot beleeve, so the tongue

is the deviser, and all the Author.

It is worth the observing that our Master ha∣ving spoken of revilings, after one word of per∣secutions, which are the paines and penalties inflicted on Christians in their bodies and states, returnes againe to more reproches, and saying all manner evils, that hee might insinuate a me∣thode of the divell, in his instruments first to traduce good men and causes, and then to pro∣ceed against them as evill, and then to publish more and more obloquie and scandalous fames of them.

And the same order of our Lords speech, im∣ports that shame persecutes more then paine, the tongue abstracts more from CHRIST, then the hand, nothing goes more to the quicke in the ingenuous then infamie. Hereupon Infidels, Hereticks, Schismaticks, carnall Gospellers, have alwayes with this weapon most oppugned and prejudiced the Church. Neyther were there ever any more outragious in this kinde, then our Sectaries, and false Brethren, as their libellous Pamphlets witnesse to the all world. Hence the Prince of Apostles in a passage of fierie tryall, interposes the speciall of reproch. 1. Pet. 4.12.14. And St. Paul (Heb. 10.34.11.36) records the triall of cruell mockings, amongst the most vexatious of sufferings, and our Saviour ex∣tends the blessednesse fo•• Persecution to all words of disgrace, to up••old generous and noble spirits in bearing vile and ignominious speeches.

Yet it is heere declared, that ill words bring no blisse with them, unlesse they bee spoken falsely, for justice the grace of other things, is the discredit ofd passions. 1. Pet. 2.20. Let pati∣ence therefore have its perfect worke (Iam. 1.4) which is to suffer undeservedly with a quiet minde.

And to the perfection of this Beatitude it is required that we bee mispoken, not alone falsely, but also for CHRISTS sake. As. S. ISIDORE PELU∣SIOTE teaches,e if wee bee falsely ill spoken of, though not for CHRIST, mee shall receive the reward of patience, but we shall not partake of that high bles∣fulnesse, which we should partake of, if both did con∣curre.

The Scripture uses in one meaning, for CHSISTS sake, for his name, for his words, in∣larging the glory to all sufferings that befall men, because they belong to CHRIST, beleeve and observe his sayings. 1. Pet. 4.14. If you bee re∣proched in Christs name; signifies that its not pro∣perly the Christians that bee reproached, but Christ in them, in whose person and name, and for whose cause and truth, they are rejected. Luk. 10.16. And therefore he so speakes, PAUL why dost that persecute me? Psal. 69 10. The re∣proches of them, that reproch thee are falne upon me, the reproch is cast directly on CHRIST, re∣flect••d on us, as his name is called upon us, were it not for our reference and obedience to him, the wicked world would neither say, nor doe ill by us.

Elegantly St. Paulinus,f it is a blessed despite to displease with CHRIST, we fare no worse then CHRIST, and his name, and the Gospell of grace, nay the Gospell of glory, which suffer with us, and in us, and therefore sanctifie and con∣secrate our sufferings to us.g It is a blessing to be cursed for CHRIST, when CHRIST is in the cause, reproch is desirable, for the reproch of Christ is more honourable, then the renowne of men, and convertible with the glory of Angels: as St. Ba∣sil writes,h art thou dishonoured for the name of Christ? Happy art thou, for this thy shame shall be turned into an Angels glory. Wherefore to bee reproched and persecuted not in the name of a morall honest man, and a Philosopher, but in the name of a Christian and true Beleever, is the highest advancement, and doth consummate the blisse of Passion.

CHAP. III. Touching the joy requisite in suffering.

THat for the happinesse in suffering, now to the joy required in that happi∣nesse; Rejoyce and bee exceeding glad. Rejoyce, bee not onely patient as in that which hurts not, but joyfull, and thankfull as for a beneficiall favour. Bee exceeding glad, as of an extraordinarie further••nce,

and preferment in CHRIST. Count it all joy when yee fall into many temptations, Iam. 1.2. For there is no one without a beape of graces and mercies in it, therefore esteeme variety of sufferings a subject deserving not some measure, but the whole affect and faculty of joy.

St. BASIL rehearsing that (Hebr. 11.36, 37, 38) they were scourged, bound, imprison'd, ston'd, sawne a sunder, tempted, slaine, addes ^a these are the braveries of Saints, blessed is he that is held wor∣thy of sufferings for CHRIST, more blessed he that abounds in such sufferings. Martyrs joyed in a sen∣tence of condemnation, as offendours in 2 sen∣tence of absolution. 2. Cor. 15.31. The Apo∣stles joy in dayly subjection to death, and other passions, and continuall expectance, and preparation for them, was so great, cleere, and undoubted, that he sweares by it, by our reioy∣cing in Christ Iesus I die dayly.

The holy Abbot IOHANNICIUSb not onely rejoyced, being reproched and persecuted for Christ, but also wished that he might suffer more, well know∣ing that thereby he should reape more fruit. 2. Cor. 12.10. I take pleasure in infirmities, in reproch, in necessities, in persecutions, in distresses for CHRISTS sake. Which PAUL did as purely loving him∣selfe in God, and therefore most pleased with what profited most to his purgation, proficien∣cie, perfection. And this may wee take for a proofe of our spiritualitie, if tribulation bee sa∣vourie to us, and we finde upon earth a paradise i•• passion. 2. Cor. 1.5. As the sufferings of Christ

abound in us, so our consolation abounds by Christ. Aegidius Minorita askes,c what 〈◊〉〈◊〉 the cause that we take afflictions heavily, and answeres, we doe not heartily covet spirituall consolations.

It is meere carnalitie to aspire after an excep∣tion from the crosse, and to be alwayes treading upon roses, to wish this beatitude to any, rather then our selves and ours. Faith moves in its own orbe, when it renders exceeding glad, notwith∣standing the heavines through manifold tempta∣tions. 1. Pet. 1 6. Thus St. VALERIAN,d it is the exercise of perfect faith to give way to gainfull penalties. At any rate to take up where wee are strangers those disgraces, which in our Country will passe for the highest dignities. That ARNO∣BIUS IUNIOR repeating these words, who ••••••••n say all manner of evill of you falsely for my sake, re∣joyce and be exceeding glad, for great is your reward in heaven, might for cause presse them in this sort,e if yee be right in Faith, seeke not the praises of men upon earth, when ye shall have the applause of Angels in heaven. And this hath brought us to the cause, why we should bee joyfully glad in the happinesse of suffering, for great is your reward in heaven, they purchase a great degree in glory.

CHAP. IV. Of the speciall glory comming to Sufferers.

BEsides the reward of heaven which is e∣quall in all the saved, there is a reward in heaven, diversified according to our acti∣ons and passions for CHRIST, and the reward for persecution is the greatest, which therefore for its latitude is not specified, but stiled sim∣ply great, as above all the degrees of compari∣son, and exceeding all the hyperboles of our speech. 2. Tim. 2.11, 12. If wee suffer wee shall reigne. CHRISTS p•••••• may lose their lives, not their rewards. Hee that tooke off ••aul•• head, could not take away his crowne.a Fol∣low Christ and conquer, (as St. BASIL admoni∣shes) for thou followest, 4 victorious, King, who will have thee partaker of his victorie, and if tha•• 〈◊〉〈◊〉 killed thou shalt more then conque••••.

Wee hold our selves more bound, to them that suffer for us, then to them that any other wayes minister to us. CHRISTS specially ac∣knowledges them in heaven, that were confessors on earth.

Matth. 10.32. The Martyrs field brings for the 〈…〉〈…〉 fold, the glorified bodies 〈◊〉〈◊〉 most glori∣ous in their skars, every Saint hath his 〈◊〉〈◊〉 the

sufferer (aureolam) an additionall flourish of triumph.b He that with his will detracts from thy reputation, shall against his will adde to thy retri∣bution. In all the universe there is not a worthier sight then a Martyr suffering. 1. Cor. 4.9. Wee are made a spectacle to the world, to Angels, and to men. The Lord lookes downe from heaven, and sees no sight so meriting his aspect (as Minutius Faelix sayth)c How goodly a spectacle for God is a Christian encountring with paine! Therefore CHRIST that fits at the right hand of God, as judge of quick and dead, at the passion of Stephen stands to behold the good fight of faith, stands as Advocate for his,d stands as Priest offering to the Father the sacrifice of a prime Martyr, stands as supervisor, and ready to render the prize to the vali∣ant Champion.

Our Lord remembring the persecuted of re∣wards, allowes the time of persecution, for a season, to meditate recompences and retaliation. Heb. 11.24.25. MOSES chose afflictions with the people of God, rather then the pleasures of sinne, and esteemed the reproch of CHRIST greater riches, th•••• the treasures of Aegypt, because he had respect to the recompence of reward. So in dammages indigni∣ties Christians may support themselves with contemplation of future advantages and ho∣nours, and in place have an eye at glory and pre∣lation therein, to be thereby the more incoura∣ged in the Lord, and the better to subdue the un∣willingnesse of the flesh to conflicts, and hard services in Christ.

Iam. 5.11. Behold we count them blessed, that have suffered, invites vs to reflect our judgments on our consciences, and seeing wee count and call the Martyrs and Confessours blessed when∣soever we mention them, and thinke their noble armie, the supreme of all orders in the Church militant and triumphant, and preferre their lot, that went out of the world by the glorious way of Martyrdome, before any other departure, and would rather have lived a Confessor and dyed a Martyr, then have beene great Alexander, or ve∣ry Caesar, yea or any beleever that was no sufferer.

Therefore in reverence of the opinion, which all Christians have, touching their blessednesse which indured much for CHRIST, we may no•• only admire it in others, but desire if God please to share in it with others, and by name with the goodly fellowship of Prophets. And so I am come to the argument that concludes the cause, that urges all joy in the happinesse of suffering. For so persecuted they the Prophets that were before you, it manifests conformity to the chiefest Saints and servants of God.

CHAP. V. That the best of men have beene Per∣secuted.

SO Persecuted they the Prophets from ABEL to ZACHARY. Matth. 23.35. From the first to the last, no Prophet without his Persecution. From the beginning to the end of the Churches race,a he must refuse to be an ABEL that is not exercised with the malignitie of a CAIN; therefore thinke it not strange to be reviled and persecuted, all holy men before us did suffer, all CHRISTS fraternity doe suffer, and all that will live godly shall suffer: say then with venerable BEDE (in 1. Pet. 5.9.)b Let not us then for shame be the sole impatients that cannot suffer. There ne∣ver was Prophet that was not persecuted, except it was SOLOMON, of whom it is scarce more a∣greed that he was a Prophet, then disputed whe∣ther he be a Saint. Wisely IDIOTA,c all the Saints were trained through miserie, onely SOLO∣MON was the worlds darling, and perhaps therefore fell so greevously. Well whiles wee live by the Rivers of Babylon, let us sing this song, wee are not better then our fathers, & they of the world, are alwayes like themselves, repugnant what they can to the true Church.

Iam. 5.10. Take my Brethren the Prophets that have spoken in the name of our LORD, for an example of suffering affliction — and know∣ing that God is unchangable and that hee will free and honour you in distresses and oppositi∣ons, as he did them, bee not addaunted, when CHRIST calles to appeare for him, use no in∣direct meanes to escape as Clandestine teachers, that have one faith in Widowes houses, ano∣ther in Consistories, before authoritie say what they would have them, when they come at home deliver womens dreames for Oracles and for Gospell.

And considering that the closser any draw to GOD, and more they bee separate from the world, the greater is the rage of the Divell, and his agents against them to vexe them in all harsh trials; let us not bee scandall'd at the fl••nders that are raised against the Orthodoxe, neither conceive the worse but have wee the higher thoughts of them. GOD will exercise his grace where hee gives it, if wee goe scot-free re∣member GODS lot was not on the scape-goue. It is to bee feared our strength is little that GOD doth not vouchsafe us that honour, or that wee are not faithfull in our vocations, but let the world sleepe, that wee may bee ••••iet.

Their case is ill that effeminate themselves, and their doctrines, and their doings, to avoyd female displeasure; but much worse theirs, who to escape the scourge of them, whose

tongue acknowledges no Lord, cavill and carpe at the zeale of others, who are stirring in their places, to animate wholesome lawes with execu∣tion, and to reforme their charges. Art thou bee that troublest Israel? 1. Reg. 18.17. Thinke yee the Propets were not counted too busie.

I will not deny Gods people to have their slips, but the world doth not for that cause mo∣lest them, as it might be thought, they were re∣viled and persecuted onely for their infirmities and indiscretions, if the Prophets that were priviledged men, and had the spirit of infallibi∣lity, and gift to fore-see and fore-tell futures, that in their whole carriage were guided by the spirit, that spake in the spirit, and by direction, and authoritie from GOD, if those Prophets had not beene crossed and ill used before and above others, nay if CHRIST himselfe (Pro∣phetarum opus) the end of all Prophets, the foun∣taine of innocencie, wisdome and all perfections had not for the best works, met with the worst, use possible both in words and deeds.

But nowe it is neyther shame for us to suffer of our Brethren, what CHRIST hath suffered, nor credit for them to doe, what IUDAS hath done. Matth. 10.23, 24, 25. It is enough for the Disciple to bee as his Master, and the Servant as his Lord, if they have called the Master of the house BELZEBUB, how much more shall they call them of the houshold, feare them not there∣fore.

CHRIST they said, that hee was a Samaritane, worser then a simple Pagan, by a hereticall idola∣trous Religion; sometimes that he had a Devill, and wrought by Belzebub; sometimes that hee was Belzebub himselfe the chiefe of Devils; therefore wee are not to feare the suppositions and bruits of men, being the world is trans∣ported with such fury against orthodoxalitie, and puritie of Doctrine and Life, that if God himselfe bee incarnated and dwell and teach a∣mong them, they will slander him to bee not onely a Devill, but the Prince and worst of Devils. This then is a soveraigne remedy of impatience in crosses and tribulations to call to minde the vsage of Christ and holy Prophets, who meekely indured farre greater calumniati∣on and persecution. And after the sentence of de Kempis,f If thou mightest bee at thy choyce, thou oughtst to wish rather to indure adversitie, for Christ then to bee recreated with many delights; because so thou shouldst be more agreable vnto Christ and conformable to all Saints.

CHAP. VI. That to bee persecuted for Christ, is the chiefe happinesse out of Heaven.

I Have made a survey of this Beatitude in the parts, and will now gather from the whole these foure deductions. First, that the chiefe happinesse under Heaven is to be reviled and persecuted for righteousnesse and CHRIST'S sake. Secondly, that the persecuted therefore must not hate but love and pray for their Perse∣cutors. Thirdly, that the Apostles and their suc∣cessours, are of all most incident to be persecu∣ted. Fourthly, yet they and others according to their place, must not neglect righteousnesse and propagating CHRISTS name.

For the first, a it is choice gift not onely to be∣leeve, but also to suffer for Christ's name, Phil. 1.29. To bee not onely followers of Christ, but his ensigne-bearers, and graced with carrying his crosse after him, which is the most creditable, blessed and beatified office in all Religion and Christianitie. St Theodore Studita collects it hence,a Fathers and Brethren, GOD hath collated on us a high priviledge, Persecution for him as hee sayes; Blessed are yee, when men revile and per∣secute you for my sake. This the immunitie and freedome of Christians and their principalitie.

St. Ignatius wrote,b That it was better for him to dye for CHRIST, then to have the Empire of all the ends of the earth. This the highest promotion Gods children can be brought unto, their b••st testimonie, and most converting and perswasive declaration of truth. Hence as Sulpitius relates,c In the tenth most grievous Persecution, Martyr∣dome was more strongly sought by glorious passion, then the Popedome afterward by base ambition. St. Chrysostome scruples not to say,d That if a man love Christ hee would wish to bee bound for Christ, rather then to inhabite Heaven, may be al∣so then to sit at Christs right hand. The most glorious act, that can bee in a creature is to suf∣fer for the Creator; therefore God founded his Church in bloud, and brings millions to himselfe by Martyrdome and Passions, because hee is no other way so much glorified in any creature, not in the heavenly Bodies, nor in the heavenly Spi∣rits, who humbled themselves in an instant, and without any resistance in themselves, or any pas∣sion, when Confessors and Martyrs have that re∣spect to God, as in regard of his love, fidelitie, and reward, to despise all the favours and con∣temne all the frownes of the world, to forsake ••ll that is deare, to sustaine all that is dolorous notwithstanding the aversenesse of a lapsed and corrupt nature. Wee boast of CHRIST'S active obedience, but glory more in his passive, that hee pleased to suffer insuperable griefe with a painfull and shamefull death for us.

This I am taught by St. CYRIL,e Every ac∣tion of Christ is the glory of the Catholike Church, but the glory of glories is the Crosse; and therefore St. PAVL sayd, God forbid, that I should glory in any thing but in the crosse of Christ, Galat. 6.14. So though all good actions be well-pleasing to God, yet above all holy passions. This St Isaac testifies,f Pretious in the sight of the Lord are the tribulations▪ which are for him and his sake, and a∣bove all prayer, and sacrifice and odour, and the sweat of them is above all perfumes.

That of Origen is most true,g It is impossible for any s••t in this earth not to bee hated, CHRIST IESVS was hated, yea GOD himselfe is hated of the wicked, and his good Spirit, and wouldest not thou be∣hated, but loved. Bravely. Picus Earle of Miran∣dula to his Nephew. Act 5.41.h The Apostles rejoyced, that they were counted worthy to suffer reproach for Christs name, let vs also rejoyce if we be worthy of so great glory with God, that his glory should be set forth in our shame. If the world hated him by whom it was made, shall wee vile men, and in respect of our sinnes worthy to bee hated and revi∣led, take it so ill, that lest they should say ill, wee should begin to doe ill, rather let us take it gladly, and if wee be not so happie as for vertue and veritie to suffer stripes, bonds, imprisonments, swords, thinke it goes well with us, if wee suffer the de∣tractions and hatred of the ungodly.

The course of Christianitie is thus (as blessed Macarius declares)i Wheresoever the holy Spirit is

there followes as a shadow Persecution and opposition, as we see in the Prophets, our Lord CHRIST, and his Apostles, for since Christs Crosse that the Spirit for∣sooke the Iewes, and passed to Christians, no Iew hath beene persecuted, but onely Christians have been made Martyrs. It is a prerogative of the true Church, to be capable of saving hatred. The world cannot hate you, sayes CHRIST of carnals, and comply∣ers to any Sect and humour. Because I have cho∣sen you out of the world, therefore the world hates you, Ioh. 15.19. saith hee of them that are sincere in faith and life. St. Hierom,k Religiously thankes God that hee was worthy of the worlds hate. For it is a wonderfull kindnesse, to be neither hatefull nor hating, but unjustly hated. Which forced that doxologie from blessedl Paulinus, The Lord bee thanked, who hath given me also a miserable sinner to say, they hated me without a cause. How have we to blesse God that the world cannot espie its owne ill conditions in us, that when every body in the whole universe is hated, and spoken against for something or other, our portion through Gods goodnesse is to be hated for his truth and grace shining in us, and reviled for his blessed name and image!

When man is borne to misery, they are much bound to glorifie God, whose misery is turned into martyrdome. Discreetly Prudentius,m Yee dread the Tyrants and Executioners hands, are the Physitians and Chirurgians hands any gentler? Who would not choose torments for CHRIST, rather then tortures by diseases, rather to be rackt for

Christ, then wrung w^th some gout or cramp? rather ton have his bowels examined with instruments of crueltie, then to be searcht with the cholicke and stone. Take we it then for a divine love token if in lieu of common defamations and calamities, the reproaches of Christ, and his troubles come upon us. As St. Roch ••aid in this case,o Heretofore sweet Iesu, I conjectured my selfe to be one of thine, but now that thou hast given mee part in thy torments, I know assuredly that I am accepted, and gracious with thee.

CHAP. VII. That the persecuted must not hate, but pray for the Persecutors.

SEeing they are occasions of their so great blisse, the persecuted must not hate but love, and pray for the persecutours. Alber∣tus the great tels vs, thata Christians should, without fayle, compasse more grace and glory by persecution, then by supportation, if they knew how to improve it in due sort, as the enemies of holy Martyrs advantaged them more to eternall felicitie then their friends. Hereupon the holy Father Ammonas gave an ex∣cellent rule.b As oft as thou remembrest them, that have afflicted thee, intercede for them all in truth and with all thy heart, as for them, by whom great advan∣tages have beene procured to thee. And St. Leedegar is an admirable example of that rule, who imme∣diatly before he was violently put to death pray∣ed

thus.c Pardon them that afflict mee, for by their meanes, I beleeve that I shall be glorified in thy sight, most gracious Father. Shall wee take out of Lan∣spergd his quire of love, an arrow that flies very high? I blesse thee O Lord, for thy fatherly love, wher∣by thou turnest into my safety all that I suffer. I beseech thee also most sweet Father, for all those that have at any time inflicted any adversity vpon mee, that thou wouldst not only pardon, but never impute it to them, nay because they were the ministers of thy eternall di∣spensation & providence, collate on them the reward of thy eternall blessednesse. I can but admire that of St. Basil, touching those that disfame us for Christ,e If the damage therby growing to them, did not cause in us heavines & cōtinual sorrow, I should almost have said that we acknowledge thanks to them for their blasphe∣mies as procurers of our blisse. And no lesse that of his most intimate St. Gregory Nazianzen, Christ wils his to fly from Persecutors, for that being Chri∣stians, they ought not onely to looke after their owne things (no not in case they bee most strong and con∣stant) but also to spare those that persecute them.f So that for their part they inferre nothing to their perill. Especially we are to pitie and petition for them that are our adversaries out of an illuded consci∣ence, Ioh. 16.2. the Devill transforming himselfe and infatuating of them; wherefore (as Origen moves) Let us not hate but rather love them and take pitie of them, they have a devill and are beside them∣selves. g

CHAP. VIII. That the Apostles and their Successours, are lyable to most persecution.

THe Apostles and their Successours that beare about the world the name of Christ, are most lyable to be reviled, and perse∣cuted by all, and most of all by them, that retaine the name, but not the right faith of Christ. There∣fore our Lord delivering this Beatitude changes the person, and having said Blessed are they that be reviled for righteousnesse; hee turnes him to the Apostles and sayes, Blessed are yee when men revile and persecute you for my sake, and concludes it with this, So persecuted they the Prophets. That is, as the Prophets were persecuted by seduced people, that boasted themselves to be the temple of God, the temple of God, — So you and your followers, shall meet with worse usage amongst deceived creatures that fancie themselves to be Gods Church and the onely peculiar people. Our Sa∣viour, Ioh. 16.2 saying; The time shall come, that whosoever kils you, will thinke hee doth God good ser∣vice; after the application of George Patriarch of Alexandria,a Hee specified them that under pretext of the Church make havocke of Gods people, for hi∣ding their envies and ill doings, they counterfeit in words to take care for the Church, which in deeds they lay waste. And much more intends hee those that by a perverse creed, beleeve light to be dark∣nesse, and darknesse light, antiquities to be old

errours, novelties to bee divine faith, and conse∣quently holds it the Lords worke to shed Chri∣stian blood, and curse them that doe it negligent∣ly, and doe not to the utmost pursue true catholicall Christians with the sword of their mouth, and the mouth of their sword.

Quintilian cryes out,b I hate no insolencie more then that, which practises out of a conceit of its owne lawfulnesse. I abhorre no ctueltie like that which springs from opinion of dutie, and devotion, and sanctity, and singular zeale. The holy Bishop Sera∣pion is my Author,c Of all obstinate impietie, this is the most injurious, to carry Christs colours and wage warre against Christ. One would more willingly suffer of a Pagan, then of a Christian, of one that is held whereabouts he suffers for a misbeleever, then of him that is magnified for a sole Gospel∣ler. Many suppose they could readily suffer, if it might be generally thought that they suffered for righteousnesse, for Christ; asd The noble per∣sonage Attalus of Perga, was carried about the am∣phitheater a Title going before him, in which was written, Attalus Christianus. But this irkes them that they should be imagined to persecute, when they are persecuted, or to suffer as erring and e∣vill men. Now beloved, this is a great piece of self-denyall, which must be antecedent to crosse-bearing, that we deny our owne will in suffering, and take up crosses, not of our choosing, but of Gods appointing.

And the Lord will have it thus, that it may be a matter of Faith, not of sence to suffer one thing

to dye for Heaven, another thing to dye for our Country, & Christ himselfe suffered, as a compa∣ny-keeper, as a usurper, as a seducer. To intire pa∣tience we must beg wisdome, Iam. 1. to distinguish betwixt the allegations of craftie opposers, & the true reasons of their opposition, and attend Gods discerning eye that lookes through vizards and dislikes not his own caus••s for forged aspersions.

St. Basil the great, gravely informes,e That this is most grievous, when neither the afflicted undergoe passions in full assurance of martyrdome, nor the peo∣ple repute & reverence them in the ranke of Martyrs, because the name of Christians is vested upon the per∣secutors. There is one crime now vehemently pursued, the accurate observation of the traditions of our An∣cestors. How much better pretences & shewes the enemies of truth make, and how much greater fame and opinions be of them in the world, so much more ••ifficultie there is in suffering, and therefore so much more deserving is the passion.

Some may aske what Persecution there can be where the supreme Magistrate is a defender of the true antient Faith? I answer that w^ch is the won∣der of all Persecutions, that he and Governours under him should by disobedients of the Church, whom they curbe, be sl••ndered for Persecutors. For the cause making the Martyr, when the cause is good the Sufferer is persecuted, when the cause is uncatholicke the complayner persecutes, char∣ging Gods vicegerents, with wrongfull chalenges of the vilest tyrannie. It is a true definitive of Pe∣lagius the first,f He persecutes that compels to evill,

but he that either punishes evill done, or prohibits it to be done, hee doth not persecute but love. Wherefore Sec∣taries giving themselves out to be persecuted when they are restrained of opinionative vanities and un∣conformities, doe therein blaspheme dignities and be themselves by unjust complaints, murmurs, im∣precations, Libels, — base persecutors of the higher powers.

Thus in the times of great Theodosius and his sonnes, the Arrians (bridled by penall Lawes) assumed to be the only Catholickes, misnamed the true Catholicks Homousians, burthened the Princes and Bishops for persecutors, & vanted of themselves, as suffering for Christ and Scripture, Scripture,— And the Donatists in much distraction dreaming themselves to be Christs Vnica, and sole peculiar, exclaimed against the Empe∣rours, for not granting them toleration freely to pra∣ctise their Religion of the new cut, inveighed against the orthodoxe Bishops for indeavours of their cure and restraint, & damned Gods Church of persecuting. St. Augustine oft advertises, that Paucitie and Persecu∣tion have ever been the usuall pleas and prescriptions of Heretickes. Paucitie as a semblance of Christs lit∣tle flocke. Persecution as a covert for the condigne punishments, blame and shame which for their un∣truths they incurre before religious Authoritie.

But it hath lamentably hap'ned in our Church w^ch to my knowledge hath not falne out in any other, that many who yet will needs goe for her members and children before-fet with Geneva —, and thence full of deepe prejudices against the Doctrine, disci∣pline, and government of our holy Mother, so as to

accuse of halting those that go not their by-way, and divulge such as divert from them to decline, them∣selves to be the sole Professors and the Church, o∣thers to be temporizers, usurping and practising o∣ver and against the Church. And their Sect-masters under cloke and clamour of persecution, suck up the fat of the earth, and in poore stipendiarie, and Lectu∣rers places gather great estates in lands and monies, and some now and then politickly force themselves (by their open irregular carriage) to be deprived of pettie livings, that as deposed, and persecuted men, they may get up thrice the value by the benevolen∣ces of women, bewitched with their long prayers and endlesse uses. Which women by rude declamati∣ons against Schoole-learning, and of deceit by pro∣found Schollers and great read men, they have ren∣der'd unteachable, and of a speciall Faith that all, who say or doe ought against them are heavie Per∣secutors.

Thus a few Schismatickes are a little snibbed for grosse absurdities and disorders, and the Fathers and chiefe of the Clergie, and the whole Church of Eng∣land bee by them and their associates without com∣pare persecuted and reputed as limmes of Anti-Christ; whence many be abstracted, partly to have the resort, fees and custome, partly to avoyd the cen∣sures, and out-cryes of a spreading faction. So ne∣cessary it is to take up our last conclusion, that Chri∣stians according to their callings must not neglect Righteousnesse, and to propagate the name of Christ for dread of any Persecution, Revel. 21.6, 7.

CHAP. IX. That Christians must bee willing to Suffer for righteousnesse and for Christ.

SAint MARTIN is briefe with us,a If thou wilt be happie, cast thy count Inprimis to despise and bee despised. To despise the speech of people that are injudicious and unrighteous, and be despised for courses above the spheare of car∣nall and corrupt aymes and judgements, 2. Cor. 6, •• Heb. 13.13. Let us swim against the streame of the corruptions and errours of our times, sayle a∣gainst the winde of popular ayre and breath, let that rather blow up the fire of the Spirit in us. To contend for the Faith once delivered to the Saints; for the first Love, first Doctrine, first Discipline. Devout St. Bernard laments in an Epistle, That some great Prelates in his dayes though they assented not to their tenets, connived at the Petrobusians—; because their Officers gained more by some one of them, then by many hundreds of orthodoxall and conformable Christians. This wee see that many in places of action, & cōmand, that by Non-Conformists they may not be proclaimed for Per∣secutors, but spoken of as moderate persons, suf∣fer not only the Canons & constitutions of their deare Mother, but the Religion of the Fathers, and their fore-fathers to be buried quicke.

But let the Prophets who were contented for ancient Faith and truths sake, to suffer in their names and persons, be a precedent for us, to stand

for the old and good way maugre the exclama∣tions of upstarts Spirits, and their conjured ad∣herents. Bee not ambitious of a false Prophets shadow; th••t is, vulgar applause. Luk. 6.26. Woe unto you, when all men shall speake well of you, for so did their Fathers of the false Prophets. For com∣mon folkes have no fancie to that which antiqui∣titie and authoritie countenance.

Now beloved thus, whereas there ought to be penall lawes, against Heretickes, Schismatickes, and Vnconformitants, and Rulers by connivence, and not following those Lawes against them, be guiltie of their Perdition. Wittily St. Hierome,b Hee murthers a Hereticke, that tolerates him to bee a Hereticke. Therefore, the powers are to com∣pell men to enter Gods house Luk. 14.23. For in this Tertullian is right,c Obstinacie must be infor∣ced, not intreated. Hence the defamatorie words, which the Seducted bruite abroad of them that proceed with constancie herein, have the estimate of martyrdome before God. And lest any should sooth themselves, that because they favour not the way, they be not obnoxious, though they block not up the Schismaticall in their pas∣sage, let them ponder that of Gerson,d A man that doth not evill but suffers it to be done, God will judge and say; I will not punish thee, but the infernall Devils will plague thee, them will not I hinder.

It is certaine, that under most Christian and most excellent Princes, not onely subordinate Commanders may meete with affronts, if they bee zealous against deceivers, but the greatest

and best of Princes be themselves subject to mis∣prisions and taunts, if they bee serviceable to CHRIST, and assistant to holy Church, fur∣ther then Women and weake judgements ap∣prove. Yet for all that, Royall King DAVID, 2. Sam. 6.21, 22. will dance before the Arke, maintaine with all his might the Orders of the holy Church and bee himselfe humble in Gods publike wor∣ship; though not alone Damosels of the Coun∣trey, but some Ladies of his Court, gave him in glorious for not taking state before God.e DA∣VID blusht not to bee sleighted in the opinion of Fe∣males, nor shamed hee to under goe reproaches among Women for the matter of Religion. So St. Am∣brose, Neither lost hee any renowne by it; for blessed Gregorie is not alone in his admiration,f I wonder more at DAVID dancing, then fighting.

A betting herefies and schismes gets a name, but for a time, whiles the heate of a faction lasts, but defence of the truth winnes everlasting praise. Whence no Writers are so famous, as they that were the hammers of hereticks, St. Austin, St. Hie∣rom, St. Cyril, — no Bishops so illustrious as they that were most active against them, S. Athanasius, S. Ambrose, S. Leo,— no Emperours so glorious, as they that most fortified the Church against them, Theodosius, H••norius, Martian.

And whereas of all the Sects in Christendome, that deserve but the name of a Church, there is none for the whole constitution thereof, in Do∣ctrine, Discipline and Government, more remote from Gods truth and undoubted antiquitie, then

the Congregation of the Disciplinarian faction and the rest of that adherency. Therefore, no in∣dustry, wisdome, power can be better improved, then in purging all Churches of that leaven, and reducing all to uniformity among our selves, and conformitie of the pure and primitive times, nor is any of them to be suffered in his superstitious and crosse way, for that he may be in some things of laudable converse, seeing there scarce ever was Heretick that fained not a singularity of good li∣ving to grace with the multitude his innovati∣ons, and contrarieties to holy Church, and the Wolfe that appeares in a Sheepes-skinne, is not therefore to be indured in the fold.

I confesse these Novellists take licence to say all they thinke evill, and doe all they presume incon∣venient against those that hinder the building of their Babylon, and they have a Creed that admits for articles all the calumnies, which they forge against a Conformist. But for all the mysts that they cast, and dust which they raise, the bright∣nesse of their name, who are obedient to God, and his Church, will breake out at length if not be∣fore, yet at the day of revelation; nor may wee thinke long to expect that, since our Lord IESVS that sits at the right hand of GOD hath the infi∣nite patience to indure his name to be cast out as evill among Infidels and miscreants untill the last day.

CHAP. X. Concluding that our utmost glory is in the honour of suffering for Christ.

THe holy martyresses Faith, Hope, and Charitie, uttered a speech consonant to their names,a What can bee more pleasant to Christians then to suffer for CHRIST? Although wee should not have such recompences as are hoped, what excellency of glory doth it not exceed to suffer for him that made us? Iohn, 13.31. The businesse of Suffering is termed glory, because there is no∣thing so opprobrious, which suffer'd for God be∣comes not glorious. Whence St. Chrysostomeb Wishes to be disgraced and contemned for God, rather then to be honored of all Kings: for there is nothing, nothing at all parallel to that glory. Be wee ready then to sacrifice that repute which consists not with the suffrage of God and right men, and with conscientious discharge of our vocations.

Looke wee to Gods will, and he will see to his owne and our glory. 1. Pet. 4.14. If yee be reproa∣ched for Christs sake, happie are yee, the Spirt of glory rests upon you. To credit you by such contumelies and make you a name with God and his people in both Churches, and the spirit of envie cannot reproach so much as the spirit of glory can ho∣nour. Hee will tender the respect of his owne gifts and fruits, and convert the shame that is put upon them into praise. Experience ratifies that of Dionysius Carthusianus,c Tentations make a man

famous and glorious even in this world, so that others rest upon him, as a sure stud. Hence the Lord sayes, Rev. 3.12. Him that overcommeth will I make a pil∣lar in the temple of my God. Opposition illustrates a Christian, causes notice to be tooke of him, and his graces to spread their pleasant odours farre and neere.

dAs sweet Oyles yeeld not abroad their sent, unlesse they be stirred, and sweet Spices dilate not their fra∣grant savour, except they be burned; so whatsoever is o∣doriferous in holy men by vertues, they diffuse in their tribulations; which is the Simile of S. Peter Damian. Cant. 1.2. Thy name is as an oyntment powred forth. None have so precious and ample a name, as they that are molested for their righteousnesse and Christianitie. Malice is talkative, and a Here∣ticks ill word is a commendation in an Ortho∣doxes eare. Adversitie of it selfe moves pitie and love, and if it be fairly borne, and joyn'd with o∣pinion of Sanctitie, there accrues no small vene∣ration. God alwayes smelt a pleasant smell in a sacrifice of blood, therefore the Spirit of glory rests upon his patients. As Theodore Edissen capi∣tulates,e Give blood, and take Spirit; if hee that gives a cup of cold water shall not lose his re∣ward (as St. Bernard inlarges it) what is his glory, that gives a cup of warme blood.

Iohn, 12.24, 25. Except a corne of Wheat fall into the ground and dye, it abides alone, but if it dye it brings forth much fruit. CHRIST'S death was in effectuall order to a glorious life; so the morti∣fying what wee hold deare, is the sowing it, to be multiplyed with the large increases of God. Thus as St. Gregory writes,f The saving of Seed is in the sowing, one bushell of Corne well sowne in good ground, is worth tenne in the barne; Christ is no barren soyle in returning what is sowne in him, that which we keepe from Christ in our granaries and custodie, abides it selfe, and in its owne na∣ture and corruption, that which we sow in him, alters, augments and fructisies. Psal. 126.5. The righteous sow in teares, beause their crosses have (Sementivam vim) the force of good Seed to pro∣duce fruits of righteousnesse and glory. When Gordius was threatned with painesg hee lift up a martyrs voyce, Sow many in me, that I may reape manifold, — How much am I damnified, that I cannot many times dye for Christ?

Matth. 10 39. Hee that loseth his life for my sake shall find it. Godlinesse is such gaine, that the los∣ses therof are above all the findings of the world. I may say with Tertullian,h If you have forgone a∣ny joyes of this life, it is traffique to part with any thing to gaine much thereby. The true way of fin∣ding life, liberty, fame, friend, fortune, or what else we most affect, is to lose it in Christ, a dram of credit scatterd and lost in him is worth an ounce, worth a pound in our owne hands, that wee may learne to admit praise and favors in this life with

patience and content, as incouragements for be∣ginners to make progresse, and not be weary of well-doing, but to embrace reproach and perse∣cution; for divine service with desire and com∣fort, as a Prophets condition, and state of per∣fection in our Lord IESVS, by whom and in whom, glory be to the Father, and to the Sonne, and to the Holy Ghost.

FINIS.

Notes

• ••. Aug. de serm. Domini in monte

  That we should not think Peace to be al∣wayes good, be sub∣joynes, Blessed are the Persecuted. S. Chrysost. hom 75.

  This inlarged by St. Chrom••rim.
• CHAP. 1.
• a

  Moses gave tenne Commandements, IESUS nine Beati∣tudes (S. Chrys. upon that 1. Cor. 15.28) when all things are subjected unto him. Cajetani sentacula.
• Opus imperfect.
• b

  Ʋitam S. Anselm. l. 1. c. 38. Palam est enim quod qui ne le∣v••, contra Deum pec∣catum committat, mo∣ri non dubitat, multò maximè mori non du∣bitaret, priùs quàm aliquo gravi peccato. Deum exacerberet.
• c

  In Ps. 93. Magnus in qui••et Apostolu••, 〈◊〉〈◊〉 c••ilum vol•••••• q••o∣modo Elias 〈…〉〈…〉
• d

  De temp. serm. 232 Sed quotidiè marty∣res siunt. Domin••s ad marty••ti gloriam re∣putabit.
• e

  In Ps. 30. Concio∣ne ••. Incipe quicun{que} me au••is vivere quo modo Christianus, & vide si non tibi obji∣ctatur & a Christia∣nis, sed nomine, non vita, non moribus. Noli erubescere spe tua, quomodo vi∣vit in corde tuo, sic habitet in ore tuo, quia non sine causa signum suum Chri∣stus in fronte nebis si∣gi voluit, tanquam in sede pudoris, ••e Chri∣sti opprobrio Christi∣anus erubescat.
• f

  De conversione ad Clerices, c. 31. Vs{que} adeò persecutionem non sustinent propter justitiam, vt persecu∣tionem malint, quam justitiae pertinere.
• Quid est quod Ste∣phano exit obviam beatitudo, & quasi extra coeli januas pro∣currit. Dronel in Zo∣diaco Christiano. sig∣no 9.
• Remigius ibid.
• g

  Lib. 3. c. 11. Ʋis et natura virtutis in malorum perferentia est.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Clem. in Ep. ad Corinth. p. 8.
• h

  Supra Cant. ser. 30. Passiones huju•• tem∣poris cooperantur qui∣dem, etsi non compa∣parantur ad futur•••••• gloriae coronam.
• L. Tract. 7. c. 5. quest. 4. Quoniam Petrus passus est pro∣priè pro se, crucifix∣us est vultu verso in coelum, ac si diceret ego patior pro regno coeli, ut illud habeam, Christus verò passus est pro nobis non pro se, unde crufixus est vultu verso in terrā, ac si diceret, propec∣catoribus patior.
• a

  Lib. 1. Against the disp••nisers of Mona∣sticall life.

  Opus imperfect.
• b

  De gubern Dei, l. 8. Ad exprimendam teneritudinem pieta∣tis suae, tenerrimam partem corporis hu∣mani nominavit, ut apertissimè intellige∣remus Deumtam par∣va suorum contumelia laedi, quam parvi ver∣beris tactu, humani visus acies laderetur.
• c

  Quam natura ad eloquendas rationabi∣les cogitationes con∣sulti cordis prapara∣bat, ipsa potius irrati∣onabiles cogitat ini∣quitates.
• d

  The Christians y^t are mispoken, say it would never greeve them if they had de∣served it, may be put to Schoole unto So∣crates, who was un∣justly condemned to drinke poyson, and as he was setting the cuppe to his lips, his wife Zantippe cri∣ed out, innocentem cum perimi quid ergo inquit, innocenti mihi mori, sarius esse duxi∣sti. Ʋal. Max. l. 7. c. 2.
• e

  Lib. 4. Epist. 9. & lib 5 Epist. 138. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• CHAP. 3.
• f

  Epist. 1. ad Aprum. O beata injuria cum Christo displicere.
• g

  S. Hierom.
• h

  In Ps. 55. in sin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Thus the Primitive Christians were af∣fected. Act. 16.25. Magis damnati quèm absoluti gau••••us. Tertul, ad Scapulam.
• b

  Non solum la••••ba∣tur probris pro Chri∣sto affect•••• sed etiam ••••plebat majora p••ti. re•••••• scient quia per ••a majora cause quere∣tur. Evit•• ej•••• c. 49. Nov. 4.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c

  In Ʋita ejus. c. 40. Quid causae est, quod•• aegrè forimus affli∣ctiones? Non concu∣piscimus medullitus spiritales consolatto ••es.
• d

  Hom. 16. Perfectae fidei est, lucrativis locum dare suppliciis.
• e

  Si recti estis fide, nolite quaerare laudes hominum in terris, quia habehitis Ange∣lorum in coelis. In Ps.
• CHAP. 4.
• This makes the A∣postles straine so hy∣perbolicall as it is in the originall▪ 2. Cor. 4.17.
• a

  In his Pre∣face ad asue•• f••••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Qui vol••nt detra∣hit famae mea, nolens addit mercedi meae. S. Aug. cont. lit. Pe∣tilian. l. 3. c. 7. 12. De bono viduitatis, c. 22.
• c

  In Octavio p. 10. Quam pulchrum spectaculum Deo cum Christianus cum dolo∣re congreditur.
• d

  S. Ambr. de fide l. 2. 7. Christus sedot ad dextram Dei, qua∣si judex vivorum & mortuorum, stat qua∣si advocatus suorum, s••abat ergo quasi sa∣cerdos, qu••ndo patri hostiam boni marty∣ris offerebat, stubat quasi lo•••• iu••••atori braviam, tanti pra∣sul certaminis reddi∣tur••••.
• CHAP. 5.
• Origen in Ier. hom. 11
• a

  Abel esse renuit quem Cain malitia non exercet. S. Greg. l. 20 c. 29.
• b

  Pudeat solos non posse pari.
• c

  De vera patientia c. 9. Solus Solomon in delitiis fuit, & ideo fortè corruit. S. Hier. ad Eustochium.
• e

  Nec nobis ignomi∣nia pati a fratribus, quod passu•• est Chri∣stus, nec illis gloria facere quod fecit iu∣das. S. Cypr.
• f

  De imitatione Christi, l. 2. c. ult. Si eligendum tibi esset, magis optare deberes pro Christo adversa pati quam multis con∣solationibus recreari, quia Christo simili••r esses & omnibus San∣ctis conformi••r.
• CHAP. 6.
• a

  Serm. 87.
• b

  ••. Ignatius Ep. 16. ibid.
• c

  Histor. Sacra: l. 2. Mu••to validius tum martyria gloriosis mortibus queraeban∣tur, quam nunc Epis∣copatas pravis ambi∣tionibu•• appetuntur.
• d

  Tom 5. hom. 35. In Ephes serm. 33.
• Gre••at. compendi∣um introductionis ad fidem, l. 2. c. 19.
• e

  St. Cyril Hierosol. ser. Catechet. 13.
• f

  De co••temptu mun∣di, c. 17 p 605 Pre∣tiose in conspectu Do∣mini tribul••tiones, quae sunt pro ipso & propter ipsum: & su∣per omnem orationem, & sacrificium & o∣dorem, & sudor illa∣rum super omnia aro∣mata.
• g

  In Psal. 37 hom. 2.
• h

  Epist ad I••hannem Franciscum Picum. fol. 104 — Gaudea∣mus & nos si t••nta apud Deum gloria digni sumus, ut ejus gloria in ignominia nostra manifestetur — Ne omni nobis bene merendi occasione sub¦lata, praemii eti••m spes relicta nulla sit.
• i

  Hom. 15 p. 186.— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k

  In Epist. ad Asel∣lam. Gratias ago Deo meo, quod dignus si•• quem mundus od••rit.
• l

  Epist. 1. Domino gratias, qui & mihi miserrimo peccatori dedit dicere, oderun•• me gratis.
• m

  Perl Stepharū••. Hymno 10. horreti•• omnes hasce carnifi∣cum manus, num mi∣••iores sunt manus m••∣dentium? —
• CHAP. 7.
• n

  S. Clem. Apost con∣stit lib. 5 c. 5.
• o

  Et si antea dulcissi∣me Iesu. me servū tu∣um esse existim••ve∣rim, nunc vero cum me tormentorum tuo∣rum parte donaveris, charum me tibi esse et jucundum comper∣tum habeo. In vit. e∣jus. c. 7. Per Petrum Ludovicum M••ld. Aug. 16.

  Opus imperfect. in Matth 10 hom. 28.
• a

  De veris virtuti∣bus, c. 1. A Chr••stian pro certo majorem gratiam & gloriam consequeretur ex per∣secutione, quam ex favore, si modo debito sciret e•• frui.
• b

  C. Paraenetico 2. inter ••per•• B. Ephrem p. 499.
• c

  Ignosc•• illis qui me affligunt, quandoqui∣dem ego, clementissime pater, per eos credo me in conspectu tuo glorificandum. Ʋrs••∣nus in vit. ejus. c. 17. Oct. 2.
• d

  In pharetra divini amoris. p 77. I blesse thee pro paterno amo∣re quo mihi patienda omnia in salutem con∣vertis, oro etiam t•• duloissime Pater pro omnibus qui mihi ad∣versa unquam intule∣runt, ut tu illis non solum ignoscat, sed e∣tiam non imputes, imo (quia fuerunt mini∣stri aeternae dispensa∣tionis ac providentiae tuae) aeternae illis mercedem tuae beati∣tudinis couseras.
• e

  De Spir. Sancto c 6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f

  Contra Iuliau. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Contr Iulian. erat. 2. ad finem.
• g

  In Ezech. hom. 13. — Daemonium habent patiuntur insaniam.
• CHAP. 8.
• a

  In vita S. Chrys c. 74. In that he names the one & only God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Declamatione, 265 Nullam petulantiam magis odi, quam quae se propter hoc exerit, quia pulat licere.
• c

  Episcop. Thymeos. Contr. Manichaeos, p. 104.
• d

  S. Ado in Martyro∣logio. lan. ••. Sozom. hist. l. 2. c. 8.
• e

  Ep. 70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epist. 71.
• f

  In Epist 3 Non per∣sequitur nisi qui ad malum cogit, qui au∣tem malum vel factú jam punit, vel prohi∣bet ne fiat, non perse∣quitur ille sed diligit.
• CHAP. 10.
• a

  Episc. Dumiens. In libro de moribus. Si vis beatus esse, cogi∣ta hoc primum con∣temnere & contemni.
• CHAP. 9.
• b

  Contra Pelagianos lib. 3. Haereticum in∣terficit, qui esse Hae∣reticum patitur. St Leo Epist. 93.
• c

  Adversus Gnosti∣cot, duritia vincenda est, non suadenda.
• d

  Serm ad regem Franciae nomine uni∣versitatu Paris — Ego te non puniam, sed infernales Diabo∣li te cruciabunt, eos ego non prohibeam.
• e

  Non erubuit David foemineas opiniones, nec opprobria apud mulieres subire, pro religiones negotio ve∣recndatus est. St. Ambros. epist. 36.
• f

  Quid de ejus factis ab aliis sentiatur ig∣noro, ego Davidem pius stupeo saltantem quam pugnantem. In Iob. l. 27. c. 27.
• ••••••••i in t••to 〈◊〉〈◊〉 faciam nomi∣na••i.
• CHAP. 10.
• a

  SS Fidei, spei. cha∣ritas,— in vit. illa∣rum, c. 6. Aug. 1.
• b

  I•• Matth. homil. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. St. Primas. in Heb. 2.

  An boni nostri qua∣litas ex populi potius pendebit erroribus, quam ex conscientta nostra, & judicio Dei &c. Lactantius, l. 5. c. 12.
• c

  Fer. quinta Paschae serm. 4. Tentatio fa∣cit hominem etiam in hoc mundo famosum & gloriosum, ita quod alir innitantur ei u•• sustentamento. And our Lord said to St. Anthony, Quia viri∣liter dimicasti in toto orbe te faciam nomi∣nari.
• d

  Serm de Vitali & Ʋaleria. Apr. 28. Si∣cut unguenta redolere latius nesciunt, nisi commota, et sicut aro∣mata fragrantiam su∣am non nisi cum incen∣duntur expandunt: i∣ta Sancti viri, omne quod virtutibus redo∣lent, in tribulationi∣bus profundunt.

  Garolus á Basilica S. Petri, in vita Caroli Card Borromaei. l. 2. c. 11. Ex se res adver∣saetum misericordiam movent, tum amorem, quod si exitum habe∣ant faelicem at{que} mi∣rabilem, si cum opini∣one Sanctitatis etiam conjungantur, acce∣dit non mediocris ve∣neratio.
• e

  Ex 50. Capitulis Theodori Edisseni — juxta proverbium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• St. Bern in Psal. Qui habitat serm. 9. Scimu•• quis promisit, 〈◊〉〈◊〉 eum quidem qui pro nomine suo, calicē aquae frigidae dederit s••tienti, mercede propria caritarum, nunquid tamen — In retributione aequabitur ei, qui non aquam porrigens, sed sanguinem funden••, propinatum sibi hiberit calicem salvatoris, &c. ☞ This passage (delivered by me at Norwich in a Sermon without the least alteration) is as I heare, perverted and distorted by Brother B. in his late lawlesse Pamphlet, as if I had stirred up Princes to shed the bloud of Puritanes, and threatned them with Bloud-shedding.
• f

  In Evang hom. 32. Frumentum si servas perdis, si seminas re∣novas.
• g

  Apud St. Basil. serm. in Gordium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h

  In lib. ad Martyres, si aliqua amisistis vi∣tae gaudia, negotiatio est aliquid amittere, ut majora lucre••••s.
• S. Bern. in Psal. 90. Serm. 10.