the Comedian that he should have been made a King And he that is unmeet for a sorry Trade and meane science Oportet me fuisse Regem conceits himselfe fit for the government of all the world but wise men are of another minde therefore Magistrates finde them the most moderate censurers of all their actions As for us remembring the generall and great exorbitancie of mans nature the strange depravation of manners the intractable and rebellious indisposition of the times we may justly thanke God and our Rulers for any measure of help and happinesse by their authority and comparing our Iland with other Countries it will appeare no Nation hath so little cause to complaine none so much reason to blesse God and their Prince A Meeke man will set before his eyes peccata temporis vitia gentis sinnes of the time sinnes of the Nation above all force of Law in Sacriledge faction usurie swearing drunkennesse If all the vertues of David Hezekiah Iosiah and all other the most famous Princes that ever swayed scepters should as we humbly pray in the most heroicall degree be conferred and united in our Soveraigne Lord he might represse I grant as he hath begun already and I hope he will more and more represse But pardon me if I doubt whether so mighty and gracious a hand could plucke up the roots of these nationall sinnes Ingrate creatures that we be who inveigh against our Governours when their good proceedings are crossed by our sinnes Instead of striking every man upon his breast and crying Lord be mercifull unto a state that lâ—bours under the burthen of my many sinnes and blot out the transgressions that slacke the worke of Reformation and hinder the Honourable designes of them that care for the publike good if any thing falles out otherwise then well the generaltie imputes it to some of the great ones and unmeeke as they be furiously taken on and thinke it good service to censure and blaspheme dignities Taste now how sweet the fruit of this meeknesse is as Subjects should to understand what person a man susteineth to discharge his owne part and not to swim with the streame of corruptions for the rest to commend the cares of Princes and his Superiors unto God in humblenesse of prayer if any thing succeed according to his pious supplication to render the praise to God and his Vicegerents if not to attribute it to the world and the course of things under the Sunne and the iniquity of the times To entertaine matters that are well carryed with a thankfull minde and in other with an indifferent to let things have their course and tolerate that which God indures How ever things goe and times and manners be not to eate up his owne heart and consume himselfe with fretting no no since nothing will be the better for his indignation Thrice happy and blessed are the Meeke in what Land soever that thus inherit the earth CHAP. VI. CHAP. 6. Of certaine Considerations helping and assistant unto Meeknesse NO doubt by the passages fore-going some may be so farre in love and desire of Meeknesse as gladly to heare of all furtherances thereunto who in their devotions may make use of these particulars following First when it is worst with thee seriously muse whether there bee any of all thou knowest with whom thou wouldst readily exchange thy selfe and all that is thine for him and all that is his It is likely there is none would make scruple to change his Beauty with one his Wealth with another his Honour with a third his Learning with a fourth but certainly there is no wise and godly man but hee would take a long time before hee would make a totall and complete charge with any other under heaven Bee ashamed then to be discontent if being but one man thou hast not all things seeing all things expended thou art not inferiour to any one thy selfe being Iudge This veritie was not wholly unknowne unto wise Solon who as Valerius tels us said that a Lib. r. c. 2. Aithat si in nuum locum cuncti mala sua contulissunt futurum ut propria de portare domuÌ„ quam eu omni miseriarum acervo partienem suam ferre mallent If all men could bring their severall evils into some one common place every man would rather carry home what hee brought then stand to take his share by equall division Secondly meditate what ease and quiet there is in dependency upon God and resignation and into what bryers they cast themselves that seeke what God casts not upon them Which as St. AMBROSE b Serm 3. Quod siliis Israel subtiliter prophetatum est Manna enim illis contra dâ—vina praecepta tractantibus effecti sunt vermes id est contumacie ultores et vindiâ—â—s writes was finely prefigured in the children of Israell for when they touched Manna against Gods command it turned into Wormes that is revengers and punishers of their Disobedience The Manna which God me'tes unto us is heavenly bread that which wee scrape together of our selves proves a Worme gnawes the Conscience and makes us fret It is not in the power of man to fever vanity and vexation from any creature that is the sole worke of God removing the curse which mans sinne introduced hence the best creatures cause vexation had otherwise then God wils and blesses them to us Ego animo cupido atque oculis indomitas fui Perpol saepe peccas ut sit ubi quid tantopere cupias Et similia multa apud Plaurum and therefore wee must prostrate all our plots at Gods feet and breake our desires at his will that our eyes be not untained set on all they see nor our hearts longing and sicke of the Creature that we bee eager of nothing else wee cannot doe but we shall over-doe nor have but we shall be had and so God be urged to scourge us in our loves and deprive us of comfort in that which abridgeth him of us B. August in Isal 122. Thirdly hee that would be Meeke must take heed of being proud Eccles 4.8 for the proud are conceited will elect and cut for themselves therefore God blowes upon them and scatters them in their imaginations so that in their best wisdome they reape nothing but vanities and vexations Wherefore learne of CHRIST to be humble and meeke first humble and then meeke and who soever dislikes his fortunes let him say with DAVID Quis sum 2. Sam. 7.18 Who am I Lord that thou hast brought mee hitherto and with IACOB Minor sum Lord I am lesse then all thy mercies Gen. 32.10 and with the BAPTIST Non sum dignus I am not worthy to carry thy shooes Matth. 3.11 and then if hee can let him hold himselfe too meanly intreated in any state or too basely imployed in any worke Fourthly looke for nothing but evill under the Sunne in the world and of the world Eccles 5.8 If thou seest Oppression and violent
amici dolorem peccati lachrìmis non ostendiâ— Hee may kâ—ow himselfe vitiously hard that weepes for temporall losses or the death of friends and utters not his griefe for sinne in teares It is reported of St. PETER that he wept so often as he heard a Cocke crow and that by continuall running of his teares as it were Channels came to bee made in his blessed face And of St. ARSENIUS f In vit Patâ—â—â— par 2. Sect. â—â— 3. Pâ—â—t conloraâ— ejus 〈◊〉 jugi fletu ceciderunt That by perpetuall weeping the haires fell from his eyes and that all his life long sitting at worke 〈◊〉 had a cloth in his bosome because â—f the teares thaâ— powred downe out of his eyes Lam. 3.48 49.51 The Prophets eyes affected his heart foâ—â—â—unâ—ing in a manner the sorrow thereof and streaming teares till the heart melted in griefe such tendernesse 〈…〉 by Prayers g â—atheâ—◠〈◊〉 thâ—â—gh by any 〈…〉 after windes comes raine invoke we then the South winde to blow upon us the spirit to descend into our harts as a mighty wind to raise showers and floods of teares Cassian collat 9. cap. 29.30 no violence is to be used here h but God to be wayted on that with the influence of his gracious looke he would thaw our frozen hearts All consciences witnesse with St. BERNARD i De modo bene vivendi c 10. Omnis Peccator tunc se cognoscit visitari a domino quando compungitur in lachrymas uam Petrus tunc flevit quando in eam Christus respexit Every sinner knowes himselfe to bee then visited of God when he is strucke with compunction that teares follow And though Thunder inferre Raine the threats of judgments wring teares from beleevers eyes yet the soule is more easily melted into such expressions k So S. Gregor Amoris flamma succensi ordeamus in lachrymis cum odore virtutum in Ezechibom 22. p. 1222. by consideration of Gods innumerable mercies then by any representation of torments and the sweetest way of distilling teares is by vehement and burning love which is full of soft and tender affects Which to have at command and be baptized and will as the Fathers speake with holy teares is an advantage of a contemplative l Qui provecti sunt in arcem contemplationis fletum habent in virtute potestatis S. Gregor in 1. Reg. l. 4. c. 5 p. 339. person that oft retyres himselfe from the world and warmes his heart in meditation in resemblance whereof wee see MARY the devotianall sister that sate alone she was the weeper But to them that would weepe because they cannot weepe I say with St. ANASTAâ—IUS m Sinaita serm de saâ—â—a synaxi p. 108. If thou caust not weepe at least sigh and hee sad And truly if there be a good man which cannot possibly weepe how can hee possibly but mourne when he takes to heart how his sinnes are increased over his head mee in number than the haires thereof yea passing all Arithmeticks and is neare to infinity as number can make them Now God be mercifull to us and soften our obdurate hearts if there be no blisse for any that mourn not for sin Where shal they appeare who Pro. 2.14 rejoyce to do evill and delight in the frowardnes of the wicked Are so hungry that they cannot be satisfied with their owne sinnes but they must be glutting themselves also with the Reprobate acts of others applauding and taking pleasure in them Rom. 1.32 You may conceive how few are blessed so few mourne now a dayes it is as it was to DAVID a reproch to weepe Psal 69.10 Men can mention their sinnes with dry eyes and light hearts yea make themselves and others merry with them I glory in them Hinc est quod lachrymaram causas tripudâ—â—tes peragunt hinc est quod mortis sua negotium ridentes exequurtur B. Gregor in Iob. l. 20. c. 15. and act causes of teares with triumph and dispatch the businesse of their death laughing Fooles make a pastime of sinne Pro. 14 9 As if it were but a laughing matter which the blessed Apostle could not tell men of without weeping Phil. 3.18.19 What that the world hath brought us forth Roarers instead of Weepers a generation of men so abandoning all sorrow for sinne that they often bely themselves and faine to have committed the sinnes they never did to advance their credit as they take it with evill companioÌ„s as St. AUG confesses of himselfe before his conversion n Confess l. 2. c. 3. Vbi non suberat qua assso aquarer perditis fingebam 〈◊〉 furcisse quae non secâ—nem ne viderer abjuctior quo eram inâ—â—cention Many make no burthen of grievous and mortall sinnes but goe light away crying is this such a matter Which matter neverthelesse cost the LORD CHRIST his dearest blood and would appeare to 〈◊〉 where they â—â—â—kened out of their dead sleepe and securitie CHAP. 3. enough to sinke all creatures into the bottomlesse pit A few soft words wee are all sinners God helpe us bee they never so coldly spoken and on the by suffice the most to bewaile sinne but whether that bee the broken and contrite heart that God dâ—spiseth not whether it be the mourning here blessed I leave to the common sense of experienced Christians and proceed to the second head of mourning for the sinne of others CHAP. III. How Christians are tyed to mourne for the sinnes of others HEre I must intreat you to looke backe a little and observe that none can religiously mourne for the sinnes of another that is not first heartily sorrowfull for his owne a publick mourner must beginne at home acknowledging with Nehemiah Chap. 1.6 I and my fathers house have sinned and with Daniel chap. 9.20 confessing his sinne and so the sinne of his people a S. Aug. ep 122. Vide queâ—admodaâ—â— sua peccata priùs dixit postea populi sui How bold is the profane multitude that never tooke upon them so much as a sad countenance for their sinnes and yet make as if they were heavy and presume to cast forth words of discontent at the times There are abundance that finde much to mourne for in the Church much in the common-wealth either in their owne houses CHAP. 2. nothing in their owne hearts that ascribe all evill to the faults of others that turne their mourning for sinne into censuring Hypocrite first cast out the beame out of thy owne eye that thou mayest see the sinne that is in thy right hand leave thy usury thy sacriledge thy hard fradulent dealing and then we will be patient to hear thee charitably lameÌ„ting some scaÌ„dalâ— it may be in the Church abuses in the State Of a truth if these people could be perswaded to keep within and note their owne deficiency they would not have the tythe of the leasure forwardnesse that now they have to usurpe
sayth St. AMBROSE g Latrymae solens legationem accipere pro peccatis in ps 37. are went to undertake an embassage for sinnes and they are Embassadours that alway returne peace to the melting spirit and assure deliverance from the sinnes for which there is such weeping Luk. 7.38.47 It is no sâ—â—â—ll comfort to a penitent that though he cannot bee without sinne in the body hee can ever 〈◊〉 for the sinnes of his flesh 2. They that mourne for the sinnes of 〈◊〉 marked for Gods peculiar â—â—â—h â— 4 〈…〉 in the forehead with the 〈◊〉 Taâ— Before 〈◊〉 Hebrew letters were changed by Ezra Taâ— had the h S. Hierom in Ezech. et in 1. Esaia visâ—â—â—e Tertul. adversus Iud. os forme of a Crosse as the Greek and Romanâ— God therefore would here them 〈◊〉 with his owne impâ—â—â—â—â— the figure of his Crosse in token that in his passion of all others they should be freed and so are they signed in their foreheads because all may read in mourners faces testimonies of Religion That signe is a seale that Christians shall not be charged with their sinnes whose iniquities they lament worthily St. Gregory the great Holy men i In Reg. l. 4. c. 2. Divina propitianis auxilio â—â—uninutur by this that they devoutly sue unto God for sinners are fenced with the aid of Gods mercifull grace * The same Signe is a confirmation as St. Chrys speakes That wee shall receive a retribution for every Christian sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Rom. serm 31. that they may not be in any sort defiled with their crimes whose uncleannesse they could not wipe away with their prayers 3 They that mourne in their afflictions convert themselves to him that smites and greeve that they compell their loving father to deale strangely with them shall have their chastisements sanctified to them and find that of God in them as to blesse the time that ever they were afflicted as Lewis the godly King of Erance in his conference with Henry the third told him k Apud Gulielm Paris p. 1201. Reversus aurem ad meipsum â—r ad cor meum regressus ingressin It is hard to recount the troubles of body and mind that I endured as Christs Pilgrim and all things went ill with mee 〈◊〉 I thanke thee oh most highest but returning 〈◊〉 my selfe and my owne heart and retireing in the clâ—fer 〈…〉 which the Lord of his grace varable fed mee then if the whole would had 〈◊〉 subdued unto mee 4. They that mourne 〈…〉 all judgements and the causes thereof and puâ— themselves betweene Gods wâ—â—â—h and 〈…〉 pâ—â—â—â— of the 〈…〉 Ephrem reports of the holy Fathers defâ—nct in his time l Pag. 767. They were usefull to the Lord they saved themselves and others by excellent examples of life They were hold out as a glasse to all beholders One of them was able to 〈◊〉 God for many men Two of them were able to stand before God in holy prayer and assuredly pacifie the Lord God for many thousand men This is certaine that mourners and supplients doe the best service in the world and in universall judgements exempt themselves â—onah 14.14 Ier. 15.11 have at least quietnesse of mind in and under them and this noble record in their conscience that they drew not on the vengeance of God but withheld it what was in them when secure Christians that doe not lament publique sinnes that doe not deprecate common judgements in nationall and overflowing scourges have this cold comfort that they may 〈◊〉 themselves they made up on breaches but in lieu of mourning for iniquitie reviled authoritie CHAP. VII Of the encouragements to the exercise of 〈…〉 IF 〈…〉 specially 〈…〉 â—â—em Ier. 13. â— CHAP. 7. Though Moses and Samuel stood 〈◊〉 me aâ— yet my mind and 〈…〉 people Moses and Samuel are mentioned above others because they praied for their enemies the God of love most regarding their interâ—essioÌ„ that have the charitie to mourn for the evill and bee earnest for the good of an 〈◊〉 〈◊〉 supposition shewes that iâ— any thinges beâ— devised can prevaile the standing up of the righteous shall speed God himselfe infiniâ—â—â—s that he inforced and suffers 〈◊〉 by the prayers of his children Dead 〈…〉 alone shâ—wâ—â— that he may be held by the prayers of his Sâ—iâ—â—s 〈◊〉 Saint Hierom celâ—â—sta a In lâ—â— 2â— Therefore God saying let me 〈◊〉 animated b Tertul. 〈◊〉 Marcâ—â—â—â—â— l. ◠〈…〉 disâ—â—â—â—â—â— illos ut ille postulâ—â—do et sâ—â—â—â—t ipsum â—fferedo non sinrret S. Greg. in Ioh. l. 5. 9. quiâ—â— est seâ—â—â— dâ—â—â—re admitte 〈…〉 procandi 〈…〉 praâ—â—re 〈…〉 didiretur 〈…〉 pro populo 〈…〉 qod quâ—◠〈…〉 â—â—â—â—san to strive in prayer as implying how 〈…〉 might doe with God and that the 〈…〉 overcome of him unlesse hee should let his hold goe And the Prophets thus understood God therefore Ieremy desists â—otâ— praying for this people though the Lord himselfe 〈◊〉 my 〈…〉 â—â—â—led him to leave off Ion. â—4 â—â— but 〈…〉 â—ore fervent in prayer 〈…〉 perceiving thereby in what ill condition 〈…〉 and dreading lest 〈…〉 duty and service which hee 〈…〉 Lord Exod. 32.9 â—â— â—1 Moses will not bee 〈…〉 proffer and entreaty induce to omit dutie That hee had rather forgoe his part in heaven and bee ever in extreame paines in and for love to his Church and Countrey then with the neglect of mediating for them to enjoy soveraigne honour in this world and glory in the other Clemens Alexandrinus justly exclaimes How great was his perfection that had rather perish with his people then be saved alone c Strom. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Clem. ad Corinth p. 69. What a gappe might a soule so extended in love stop what would not the Lord doe if good Christians should intervene and wrastle with him in this manner Oh therefore all that make mention of the name of the Lord keepe not silence give him no rest pray and begge audience for the prayers of others as godly Nehemiah doth Neh. 1.11 Now is a time to remember that Elias was a man like us that we may endeavour to bee like him in effectuall fervent prayer Iames 5.16.17 It is a desperate case with any people when good mens hearts are as it were benummed and indisposed to pray for them and their owne hardened that they cannot faithfully petition for themselves Wee have no greater cause of lamentation then that generally men are averse from holy recourses unto God in set prayers and set fasts the chiefe helpes of devotion and holy mourning and they whose profession hinds them to bee otherwise bee more benâ—â—o inveigh against the times then mourne for the abominations and beleevingly to follow God and importune him of remedy And what can enharten them to be importunate if this doth not that our God is not onely easie to be intreated but ready to bee commanded in this kind Es 45.11 Who can tell whether
pursuance whereof wee shall goe through these particulars 1 The Happinesse it selfe blessed are ye when men revile and persecute you 2 The joy required in that Happinesse 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 Lib. 1. Against the dispâ—nisers of Monasticall life Opus imperfect readie to reward not onely for death imprisonment stripes but for simple disgrace and injurious speeches As in action 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 disdaine Hee which touches you touches the apple of mine eye Zach 2.8 Where sayes SALVIAN b De gubern Dei l. 8. Ad exprimendam teneritudinem pietatis suae tenerrimam partem corporis humani nominavit ut apertissimè intelligeremus Deumtam parva suorum contumelia laedi quam parvi verberis tactu humani visus acies laderetur to expresse the tendernesse of his gracious affection 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 Quam natura ad eloquendas rationabiles cogitationes consulti cordis praparabat ipsa potius irrationabiles cogitat iniquitates that which Nature ordained to utter the reasonable devices of an advised heart that tongue fore-runnes the heart and it selfe deviseth unreasonable imputations Broches contumelies that the heart knowes not and many times cannot beleeve so the tongue is the deviser and all the Author It is worth the observing that our Master having spoken of revilings after one word of persecutions 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 methode of the divell in his instruments first to traduce good men and causes and then to proceed 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 imports 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 extends the blessednesse foâ— Persecution to all words of disgrace to upâ—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 of d The Christians that are mispoken say it would never greeve them if they had deserved it may be put to Schoole unto Socrates who was unjustly condemned to drinke poyson and as he was setting the cuppe to his lips his wife Zantippe cried out innocentem cum perimi quid ergo inquit innocenti mihi mori sarius esse duxisti Val Max. l. 7. c. 2. passions 1. Pet. 2.20 Let patience 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 PELUSIOTE teaches e Lib. 4. Epist 9. lib 5 Epist 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 blesfulnesse which we should partake of if both did concurre The Scripture uses in one meaning for CHSISTS sake for his name for his words inlarging 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 reproched in Christs name signifies that it s not properly 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 reproches of them that reproch thee are falne upon me the reproch is cast directly on CHRIST reflectâ—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 CHAP. 3. Elegantly St. Paulinus f Epist 1. ad Aprum O beata injuria cum Christo displicere 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 consecrate our sufferings to us g S. Hierom. 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. Basil writes h In Ps 55. in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 happinesse 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 furtherâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Primitive Christians were affected Act. 16.25 Magis damnati quèm absoluti gauâ—â—us Tertul ad Scapulam blessed is he that is held worthy of sufferings for CHRIST more blessed he that abounds in such sufferings Martyrs joyed in a sentence of condemnation as offendours in 2 sentence of absolution 2. Cor. 15.31 The Apostles 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 reioycing in Christ Iesus I die dayly The holy Abbot IOHANNICIUS b Non solum laâ—â—batur probris pro Christo affectâ—â— sed etiam â—â—plebat majora pâ—ti reâ—â—â— scient quia per â—a majora cause queretur Evitâ— ejâ—â— c. 49. Nov. 4. not onely rejoyced being reproched and persecuted for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also wished that he might suffer more well knowing 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 himselfe in God and therefore most pleased with what profited most to his purgation proficiencie perfection And this may wee take for a proofe of our spiritualitie if tribulation bee savourie to us and we finde upon earth a paradise iâ— passion 2. Cor. 1.5 As the sufferings of Christ abound in us so our consolation abounds by Christ Aegidius Minorita askes c In Vita ejus c. 40. Quid causae est quodâ— aegrè forimus afflictiones Non concupiscimus medullitus spiritales consolatto â—es 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 exception 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 notwithstanding the heavines through manifold temptations 1. Pet. 1 6. Thus St. VALERIAN d Hom. 16. Perfectae fidei est lucrativis locum dare suppliciis 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 ARNOBIUS IUNIOR repeating these words who â—â—â—â—n say all manner of evill of you falsely for my sake rejoyce and be exceeding glad for great is your reward in heaven might for cause presse them in this sort e Si recti estis fide nolite quaerare laudes hominum in terris quia habehitis Angelorum in coelis In Ps 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. CHAP. 4. Of the speciall glory comming to Sufferers BEsides the reward of heaven which is equall in all the saved there is a reward in heaven diversified according to our actions and passions for CHRIST This makes the Apostles straine so hyperbolicall as it is in the originall 2. Cor. 4.17 and the reward for persecution is the greatest which therefore for its latitude is not specified but stiled simply great as above all the degrees of comparison and exceeding all the hyperboles of our speech 2. Tim. 2.11 12. If wee suffer wee shall reigne CHRISTS pâ—â—â— may lose their lives not their rewards Hee that tooke off â—aulâ— head could not take away his crowne a In his Preface ad asueâ— fâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow Christ and conquer as St. BASIL admonishes for thou followest 4 victorious King who will have thee partaker of his victorie and if tha◠〈◊〉 killed thou shalt more then conqueâ—â— Wee hold our selves more bound to them that suffer for us then to them that any other wayes minister to us CHRISTS specially acknowledges them in heaven that were confessors on earth Matth. 10.32 The Martyrs field brings for the 〈…〉 fold the glorified bodies 〈◊〉 most glorious in their skars every Saint hath his 〈◊〉 the sufferer aureolam an additionall flourish of triumph b Qui volâ—nt detrahit famae mea nolens addit mercedi meae S. Aug. cont lit Petilian l. 3. c. 7. 12. De bono viduitatis c. 22. He that with his will detracts from thy reputation shall against his will adde to thy retribution 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 In Octavio p. 10. Quam pulchrum spectaculum Deo cum Christianus cum dolore congreditur 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 S. Ambr. de fide l. 2. 7. Christus sedot ad dextram Dei quasi judex vivorum mortuorum stat quasi advocatus suorum sâ—abat ergo quasi sacerdos quâ—ndo patri hostiam boni martyris offerebat stubat quasi loâ—â— iuâ—â—atori braviam tanti prasul certaminis redditurâ—â— stands as Priest offering to the Father the sacrifice of a prime Martyr stands as supervisor and ready to render the prize to the valiant Champion Our Lord remembring the persecuted of rewards 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 thâ—â— the treasures of Aegypt because he had respect to the recompence of reward So in dammages indignities Christians may support themselves with contemplation of future advantages and honours and in place have an eye at glory and prelation therein to be thereby the more incouraged in the Lord and the better to subdue the unwillingnesse 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 whensoever we mention them and thinke their noble armie the supreme of all orders in the Church militant and
according to their place must not neglect righteousnesse and propagating CHRISTS name For the first a it is choice gift not onely to beleeve 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 Serm. 87. Fathers and Brethren GOD hath collated on us a high priviledge Persecution for him as hee sayes Blessed are yee when men revile and persecute you for my sake This the immunitie and freedome of Christians and their principalitie St. Ignatius wrote b â— Ignatius Ep. 16. ibid. 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 bâ—st testimonie and most converting and perswasive declaration of truth Hence as Sulpitius relates c Histor Sacra l. 2. Muâ—to validius tum martyria gloriosis mortibus queraebantur quam nunc Episcopatas pravis ambitionibuâ— appetuntur In the tenth most grievous Persecution Martyrdome was more strongly sought by glorious passion then the Popedome afterward by base ambition St. Chrysostome scruples not to say d Tom 5. hom 35. In Ephes serm 33. That if a man love Christ hee would wish to bee bound for Christ rather then to inhabite Heaven may be also then to sit at Christs right hand The most glorious act that can bee in a creature is to suffer for the Creator Greâ—at compendium introductionis ad fidem l. 2. c. 19. 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 Spirits who humbled themselves in an instant and without any resistance in themselves or any passion when Confessors and Martyrs have that respect to God as in regard of his love fidelitie and reward to despise all the favours and contemne all the frownes of the world to forsake â—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 St. Cyril Hierosol ser Catechet 13. Every action 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 De coâ—temptu mundi c. 17 p 605 Pretiose in conspectu Domini tribulâ—tiones quae sunt pro ipso propter ipsum super omnem orationem sacrificium odorem sudor illarum super omnia aromata Pretious in the sight of the Lord are the tribulations which are for him and his sake and above all prayer and sacrifice and odour and the sweat of them is above all perfumes That of Origen is most true g In Psal 37 hom 2. It is impossible for any sâ—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 behated but loved Bravely Picus Earle of Mirandula to his Nephew Act 5.41 h Epist ad Iâ—hannem Franciscum Picum fol. 104 Gaudeamus nos si tâ—nta apud Deum gloria digni sumus ut ejus gloria in ignominia nostra manifestetur Ne omni nobis bene merendi occasione sublata praemii etiâ—m spes relicta nulla sit 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 reviled 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 detractions and hatred of the ungodly The course of Christianitie is thus as blessed Macarius declares i Hom. 15 p. 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 forsooke 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 complyers to any Sect and humour Because I have chosen 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 In Epist ad Asellam Gratias ago Deo meo quod dignus siâ— quem mundus odâ—rit 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 blessed l Epist 1. Domino gratias qui mihi miserrimo peccatori dedit dicere oderunâ— me gratis 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 Perl StepharuÌ„â— Hymno 10. horretiâ— omnes hasce carnificum manus num miâ—iores sunt manus mâ—dentium 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 CHAP. 7. then wrung w th some gout or cramp rather to n S. Clem. Apost constit lib. 5 c. 5. 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