amongst many other toyes which they play withall will throw away the rest and then fall a puling and crying out right Or Dogs which set upon the stone that hath hurt them with such irefull teeth that they hurt themselves more than the thrower hurt them and feele greater smart from themselves than from their enemy which makes Archelaus say it is a great evill not to be able to suffer evill And a worthy Divine of ours I will rather suffer a thousand wrongs than offer one I will suffer an hundred rather than returne one I will suffer many ere I will complaine of one and endeavour to right it by contending for saith he I have ever found that to strive with my Superiour is furious with my equals doubtfull with my inferiour â—ordid and base with any full of unquietnesse Satyrus knowing himselfe cholerick and in that whirry of minde apt to transgresse when he but suspected ill language from any he would stop his eares with wax lest the sense of it should cause his fierce blood to seeth in his distempered skin And good reason for the Emperour Nerva by passionate anger got a Feaver that killed him And the Emperour Valentinianus dyed by an eruption of blood through anger And Vinceslaus King of Bohemia in his rage of choler against his Cup-bearer fel into a palsie that killed him Againe Caesar although he could moderate his passions having in that civill garboyle intercepted a packet of Letters written to Pompey from his Favourites brake them not open but burnt them immediately And Pompey committed those Letters to the fire before he read them wherein he expected to finde the cause of his griefe All three upon wise and mature ground that they might not play booty against themselves in furthering an enemies spite And certainly if wee well consider it we shal meet with vexations enough that we cannot avoid if we would never so faine Aud yet some as if they did delight to vex their owne soules will be very inquisitive to know what such an one said of them in private but had they as much wit as jealousie they would argue thus with themselves smal injuries I would either not know or not minde or knowing them I would not know the Author for by this I may mend my selfe and never malice the person I might goe on and shew you that Greece and Asia were set on fire for an Apple That not a few have suffered a sword in their bowels because they would not suffer the lye in their throats As how few of these SalamaÌ„ders who are never well but when they are in the fire of contention are long lived The Raven the Elephant and the Hart which have no gall Patient Christians one of them out-live many of the other But two and twenty yards is enough for a peece CHAP. 20. That they beare injuries patiently because their sins have deserved it and a far greater affliction 4 HE suffers his enemies reproaches and persecutions patiently because his sins have deserved it and a far greater affliction David felt the spight of his enemies but acknowledgeth his sin to be the cause 2 Sam. 16.11 Yea their revilings and persecutions happily bring to his remembrance that himselfe before his conversion hath likewise censured reviled or persecuted others It may bee his naturall spirituall or politicall parents in some kinde or other as who can plead innocency herein Dion of Syracuse being banished came to Theodorus Court a suppliant where not presently admitted hee turned to his companion with these words I remember I did the like when I was in the like dignity When thou receivest an iniury remember what injuries thou hast offered looke not to be exempt from the same wrongs which thou hast done for he that doth wrong may well receive it we may well suffer patienly when we know we suffer iustly To look for good and to do bad is against the law of Retaliation Now if we make this use of our sufferings what more precious than the reproaches of an enemy for thereby we shall sooner and more plainely heare of our faults than by a friend although neither in a good manner nor to a good end We have great need quoth Diogenes of faithfull friends or sharpe enemies Every one hath use of a Monitor but friends in this kind are so rare that no wise man would willingly forgoe his enemy at any rate This being premised namely that we endure nothing from our enemies but that we have justly deserved from God Yea that we are more beholding to our greatest enemies touching the knowledge of our selves than the best friend we have how should we not with David refuse to revenge our selves in case any wicked Shimei raile curse or cast stones at us have we never so much power and opportunity to doe it Yea admit some Abishai would doe it for us how should we not say let him alone suffer him to curse for the Lord hath bidden him 2 Sam. 16.11 It hath alwayes beene the manner of Gods people to look up from the stone to the hand which threw it and from the effect to the cause What saith Ioseph to his envious brethren that sold him into Aegypt yee sent not me hither but God Gen. 45.8 And Iob being rob'd by the Sabeans they being set on by Sathan doth not say the Devill took away or the Sabeans tooke away but the Lord hath taken away Iob. 1.21 And David speaking of his son Absoloms treason I was dumbe and said nothing why because it was thy doing Psal. 39.9 And what thinke you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies The Chiefe Priests Scribes and Pharisees and Pilate to revile him and crucifie him but to approve the equity and justice of God the Author thereof for although it were blasphemy to say he was a sinner yet taking upon him the sinnes of the whole world he knew those sinnes had deserved as much and therefore hee is silent Mat. 26.62 63. It s true other reasons are given as that he answered nothing because it was now his time to suffer not to do his worke was now to be crucified and not to be dignified or as another he spake not a word to Herod because Herod had taken away his voice in beheading Iohn Baptist but this without doubt was the maine reason Even in like manner it is with the truly gracious they being wronged doe not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them but they look higher even to God that occasioned it Or if they be angry they â—urne their malice from the person which punisheth them to the sin by whiâ—â— and for which he came to have leave and power to punish them and to themselves for committing such sinnes It is not the punishment but the cause of it makes them sorrowfull and if in case they doe returne an
10 to 14 Graces like the Stars shine brightest in the night of affliction 10 to 14 39 Graces grow the faster for tempestious showres of affliction 22 He is more supported of God that hath Grace giveâ— him to conquer than another that is excused to fight 25â— Granting not alwayes the effect of love 250 Satans request Granted Pauls suit denied 250 No greater symptome of Guiltinesse then breaking into choler when accused 75 to 80 Our Griefe shall issdolve or be dissolved 206 Repentance a supersedeaus for all Griefe 19 Not over much Grieved when afflicted 176 H A Sound Heart and cleere conscience will abide all trials 75 to 80 To no at whose Hand strikes whether by a Sword Pluresie c. 99 Woe were to us if we could not be Happy and know it not 220 Paul Happier in his chaine of Iron than Agrippa in his chaine of Gold 101 102 We may be Happy too soone 32 A pure Heart the Fountaine of all well-doing 150 The Heart doth not hatch all which the tongue speakes 117 Patience saves the Heart though the body suffer 111 That which is Hard to suffer is sweet to remember 59 to 64 He that hath a goâ—â— Head-peece seldome passionate 82 83 We are never neerer Helpe than when we despaire of helpe 212 To dayes Ague makes us forget yesterdayes Health and all former favours 234 How many stripes doe we thinke Heaven worth 240 If we thinke upon our deliverance from Hell fire it may make us both patient and thankefull 235 This life is our Hell the wickeds Heaven the next shall be their Hell and our Heaven 239 God loves to shew his Helpe when he findes us left of all other props 212 We must not measure Gods Hearing of our suit by his present answer nor his present answer by our owne sense 251 In unâ—it supplications we are most Heard when repelled 249 Heresies make for the good of Gods Church 181 Good to Heare what is spoken of us not who speaks it 93 Hee Hides his face never turnes his heart from us 205 A Mans Honour to passe by an offence 8â— â—3 Their reproach occasioneth God to 〈◊〉 us the more 103 110 No praise to hold out untill we be Hard driven 212 God loves to give comfort to those that are forsakeâ— of their Hopes 20â— Of which many examples 209 to 213 Hope makes absent joyes present wants plenitudes c. 240 Honey out of the Lion 247 Gods enemies Honour him 5 6 Their dispraise a mans Honour their praise his dishonour 1â—7 to 133 No Sampson to whom every Lion yeelds not some honey 173 Hope refresheth as much as miserie depresseth 107 What will not Hope of reward make us do or suffer 105 106 Affliction makes Humble 49 to 52 I IAcob bound prentise while prophane Esau rides a hunting 223 Impatience the Cosin-german to frenzy 83 84 Consideration of our enemies Ignorance may make us patient 125 to 12â— Ignorance of the Scriptures a maine cause of drooping 247 â—48 Our Imagination makes every day of our sâ—â—row like Ioshuas day â—5â— Though we may be Importunate impatient we may not be stay he never so long 216 Gods people behave themselves in case of wrong like dead Images 119 120 The Impatient like Children Fooles Mad-men yea like Dogs 91 92 No greater signe of Innocency when accused than mildnesse 75 to 80 Bare Injuries not because they dare not revenge but because they may not 69 Patient Induring brings a Crowne 104 to 115 Nothing can be too much to Indure for those pleasures which indure for ever 239 God useth our enemies but as Instruments to worke his good pleasure on us 193 to 222 Wee must take Injuries but not provoke them by lenity 167 Many times what God most Intendeth he sheweth least 252 We must not so much looke to the Instrument as to the Author 193 to 222 More beholding to a Providence than our owne Indeavour 145 146 Thinking to revenge an Injury wee may begin one 117 Light Injuries are made none by a not regarding 116 Wee cannot Indure enough to come to Heaven 20â— Best Instructed when most afflicted 64 to 67 If we knew how profitable afflictions are we would Indure any thing 46 to 50 Innocency makes a man patient 7â— to 80 Though they goe weeping under the burden when they carry the precious seed of repentance yet still they returne with Ioy and bring their sheaves with them 219 Christ alwayes returnes with increase of Ioy 59 to 64 We are usually afflicted with the causes of our Ioy and astonied with that which is intended for our confirmation 258 Our sorrowes soone cease but our Ioyes are everlasting 239 Weeping may abide for a night but Ioy commeth in the morning 204 Out of griefe ariseth Ioy gaine out of losse 25 God allayeth our Ioy with the teares of affliction to increase it 59 to 64 Affliction increaseth our Ioy and thankfulnesse 59 to 64 Let our eyes be on the Ioyes which follow not on the paine which is present 242 Their reward shall be according to the Intent what ever the issue be 184 to 187 Not Iudge of Gods proceeding untill the last act 9 To Iustifie God in his judgements 94 to 100 They but hasten us to Immortality 122 K THe Lord first Killeâ—h and then maketh alive 21â— Suppose they Kill us they still rather pleasure than hurt us 1â—â— Vsuall for Kindnesse to look sternely for a time 25â— Kisse the Rod we smart withall 176 Our enemies Know nâ—ither what they say not what they doe 115 to 118 The Nurse Knowes better than the Infant what is good and fit for it 117 L SIlence or Laughter the best answer to scoffes 124 He which breakes one Law breakes all 142 143 Lawfull remedies allowed by God 163 Not go to Law for trifles 168 Our aime and end in going to Law must not be the hurt of our enemy but first The glory of God secondly the reformation of the party and others thirdly a further peace and quiet afterwards fourthly without heat or hate fifthly without using extremity as more desiring peace than victory 168 169 In case we finde no redresse to rest contented with meeknesse and quietnesse 169 Meditations when the Law gives no redresse 169 170 To commit our cause to God who is Chiefe-Justice of the whole world and both can and will doe what is best 169 170 To make Conscience our Chauncery when wee goe to Law 170 To make Charity or Iudge when wee goe to Law 170 To make Patience our Counsellor when wee goe to Law 170 To make Truth our Atourney when wee goe to Law 170 To make Peace our Solicitor when wee goe to Law 170 〈◊〉 Leprosie cured his leprosie 65 〈◊〉 and happy not to bee worse with Liberty 174 A wicked man had rather lose his soule than his Life 147 A delicious Life makes us that we have no minde to go to Heaven 29 Life and death alike welcome to the beleever 147 The Dungeon gives more
because they are good or because they are deerely beloved of God If a mans person and wayes please God the world will be displeased with both If God be a mans friend that will be his enemy if they exercise their malice it is where he shewes mercy and indeed he refuseth to be an Abel whom the malice of Cain doth not exercise as Gregory speaks for it is an everlasting rule of the Apostles He that is borne after the flesh will persecute him that is borne after the Spirit Gal. 4.29 not because he is evill but because he is so much better than himselfe 1 Iohn 3.12 Because his life is not like other mens his wayes are of another fashion Wisd. 2.15 I have also shewed the Originall continuance properties causes ends and what will be the issue of this enmity and therein made it plaine that as for the present they suit like the Harpe and the Harrow agree like two poisons in one stomack the one being ever sick of the other so to reconcile them together were to reconcile Fire and Water the Wolfe and the Lambe the Windes and the Sea together yea that once to expect it were an effect of frenzie not of hope It remaines in the last place that I declare the Reasons why God permits his dearest children so to be afflicted The godly are so patient in their sufferings With other Grounds of comfort and Vses And first of the first The Reasons why God suffers the same are chiefly sixteene all tending to his glory and their spirituall and everlasting good benefit and advantage for the malignity of envie if it be well answered is made the evill cause of a good effect to us God and our soules are made gainers by anothers sin The Reasons and Ends which tend to Gods glory are three 1 It makes for the glory of his Power 2 It makes for the glory of his Wisdome 3 It makes much for his glory when those graces which he hath bestowed upon his children do the more shine through imployment It maketh for the glory of his Power Moses having declared in what manner the Lord permitted Pharaoh to oppresse the children of Israel more and more still hardning his heart shewes the reason of it in these words That I may multiply my miracles and wonders in the Land of Aegypt That I may lay my hand upon Pharaoh and bring out mine Armies even my people by great judgements that my power may be knowne and that I may declare my Name throughout all the world Exod. 7.3.4 9.16 When that multitude of Amonites and Moabites came to war against Iehosaphat and the Children of Israel intending to cast them out of the Lords inheritance and utterly destroy them to the dishonour of God the Lord by delivering them from that sore affliction gained to himselfe such honour and glory That as the Text saith the feare of God was upon all the Kingdomes of the Earth when they heard that the Lord had fought so against the enemies of Israel 2 Chron. 20.29 The judgement was upon some the feare came upon all it was but a few mens losse but it was all mens warning 1 Cor. 10.11 When the Lord brought againe the Captivity of Sion saith the Psalmist Then said they among the Heathen the Lord hath done great things for them Psal. 126.1 2. God provides on purpose mighty adversaries for his Church that their humiliation may be the greater in sustaining and his glory may be greater in deliverance yea though there bee Legions of devils and every one stronger than many Legions of men and more malicious than strong yet Christs little Flock lives and prospers and makes not this exceedingly for our Makers for our Gardians glory Gods power is best made knowne in our weaknesse 2 Cor. 12.9 Impossibilities are the best advancers of his glory who not seldome hangs the greatest waits upon the smallest wyars as he doth the earth upon nothing For what wee least beleeve can bee done we most admire being done the lesser the meanes and the greater the opposition the more is the glory of him who by little meanes doth overcome a great opposition yea it is greater glory to God to turne evils into good by overmastering them then wholly to take them away Now if â—hy very enemies thus honour thee how should thy friends bought with thy precious bloud glorifie thee But the sweetest of honey lieth in the bottome I passe therefore from the first to the second Reason CHAP. 2. That it makes for the glory of his Wisdome 2 SEcondly it maketh for the glory of his marvellous and singular wisdome when he turneth the malice of his enemies to the advantage of his Church I would saith Paul yee understood brethren that the things which have come unto me are turned rather to the furthering of the Gospell So that my bonds in Christ are famous throughout all the judgement Hall and in all other places Insomuch that many of the brethren in the Lord are imboldned through my bonds and dare more frankely speake the word Phil. 1.12 13 14. In all other cases a gentle resistance heightens the desire of the seeker in this the strength of opposition meeting with as strong a faith hath the same effect Againe how admirably did the Lord turne the malice of Iosephs brethren when they sold him into Aegypt And that devilish plot of Haman against Mordecay and his people â—o the good of his Church in generall and of Ioseph and Mordecay in particular Gen. 45.8.11 Hester 9.1 2 3. Their plots to overthrow Ioseph and Mordecay were turned by a Divine Providence to the onely meanes of advantaging them And herein was that of the Psalmist verified Surely the rage of man shall turne to thy praise Psal. 76.10 It is not so much glory to God to take away wicked men as to use their evill to his owne holy purposes how soone could the Commander of Heaven and Earth rid the world of bad members But so should hee lose the praise of working good by evill instruments it suffiseth that the Angels of God resist their actions while their persons continue God many times workes by contrary meanes as Christ restored the Blind-man to his sight with clay and spittle he caused the Israelites to grow with depression with persecution to multiply Exod. 1.12 The bloud of the Martyrs is the seed of the Church Persecution enlargeth the bounds of it like as Palmes oppressed and Camomile trod upon mount the more grow the faster T is as easiy for God to work without meanes as with them and against them as by either but assuredly it makes more for the Makers glory that such an admirable harmony should be produced out of such an infinite discord The World is composed of foure Elements and those be contraries the Yeare is quartered into different seasons the minde of man is a mixture of disparities as joy sorrow hope feare love hate and the like the body doth consist and is nourished
the occasion of true repentance and so the devill is overshot in his owne Bow wounded with his owne weapon I doubt whether that Syrophenician had ever inquired after Christ if her daughter had not beene vexed with an uncleane spirit yea whether the devill had beene so effectually cast out if he had with lesse violence entred into her Mark 7. Our afflictions are as Benhadads best Counsellors that sent him with a corde about his neck to the mercifull King of Israel The Church of God under the Crosse is brought to a serious consideration of her estate and saith Let us search and try our wayes and turne to the Lord Lam. 3.40 Manasses also the King of Iudah that horrible sinner never repented of his idolatry murder witchcraft c. till he was carried away captive to Babel and there put in chaines by the King of Ashur But then saith the Text hee humbled himselfe greatly before the God of his fathers 2 Chro. 33.11 12. Yea the prison was a meanes of his spirituall inlargement The body that is surfetted with repletion of pleasant meates must be purged with bitter pils and when all outward comforts faile us we are willing to befriend our selves with the comfort of a good conscience the best of blessings Affliction is the Hammer which breakes our rockie hearts adversity hath whipt many a soule to heaven which otherwise prosperity had coached to hell was not the Prodigall riding post thither till he was soundly lasht home againe to his Fathers house by those hard-hearâ—ed and pittilesse Nabals which refused to fill his belly with the husks of the Swine And indeed seldome is any man throughly awaked from the sleepe or sin but by aâ—fliction but God by it as it were by a strong purge empties and evacuates those surerfluities of malice envie pride security c. whererewith we were before surcharged The Serpents enmity may be compared to the Circumcision-knife which was made of stone unto Rubarbe which is full of choller yet doth mightily purge choller or to the sting of a Scorpion which though it be arrant poyson yet proveth an excellent remedy against poifon For this or any other affliction when we are in our worldly pompe and jollity pulleth us by the eare and maketh us know our selves I may call it the Summe of Divinity as Pliny cals it the Summe of Philosophy for what distressed or sick mau was ever lascivious covetous or ambitious He envies no man admires no man flatters no man dissembles with no man despiseth no man c. That which Governours or Friends can by no meanes effect touching our amendment a little sicknesse or trouble from enemies will as S. Chrisostome observes Yea how many will confesse that one affliction hath done more good upon them than many Sermons that they have learned more good in one daies or weekes misery than many yeeres prosperity could teach them untouched fortunes and touched consciences seldome dwell together and it is usuall for them that know no sorrowes to know no God repentance seldome meets a man in jollity but in affliction the heart is made pliable and ready for all good impressions and so the very end which God aimes at in setting those Adders upon thee is that thou shouldst prie narrowly into thine owne forepast actions which if thou dost an hundred to one thou wilt finde sin it may be this very sin the cause of thy present affliction and untill thou dost sift and try thine owne heart for this Achan and finde out which is thy Isaac thy beloved sin looke for no release but rather that thy sorrowes should be multiplied as God threatned Eve The skilfull Chyrurgion when he is launcing a wound or cutting off a limbe will not heare the Patient though he cry never so untill the cure be ended but let there be once a healing of thy errours and the Plaister will fall off of it selfe for the Plaister will not stick on when the soare is healed If the Fathers word can correct the childe he will fling away the rod otherwise he must look to have his eyes ever winterly Thus as the two Angels that came to Lot lodged with him for a night and when they had dispatched their errand went away in the morning So afflictions which are the Angels or the Messengers of God are sent by him to do an errand to us to tell us we forget God we forget our selves we are too proud too selfe-conceited and such like and when they have said as they were bid then presently they are gone Why then complainest thou I am afflicted on every side Why groanest thou under thy burden and criest out of unremedied paine Alas thou repentest not trouble came on this message to teach thee repentance give the messenger his errand and hee 'l be gone He that mournes for the cause of his punishment shall mourne but a while he that mournes onely for the punishment and not for the cause shall mourne for ever the soule cannot live while the sinne lives one of the two must dye the corruption or the Person but Repentance is a Supersedâ—as which dischargeth both sinne and sorrow moving God to be mercifull the Angels to be joyfull Man to be acceptable and only the Devill to be melancholy CHAP. 5 That it serves to worke in us amendment of life 2 SEcondly the malice of our enemies serves to worke in us amendment of life the outward cold of affliction doth greatly increase the inward heate and fervor of the Graces of God in us Indeed no Chastizement saith the Author to the Hebrewes for the present seemes to be joyous but grievous But afterwards it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Hebr. 12.11 God strips the body of pleasures to cloath the soule with righteousnesse and oftentimes strengthens our state of grace by impoverishing our temporall estate Oftentimes the more Prosperity the lesse Piety It was an observation of Tacitus that raisiing of the fortune did rarely mend the disposition onely Vespasian was changed into the better few men can disgest great felicity Many a man hath been a looser by his gaines and found that that which multiplied his outward estate hath abated his inward Now who will esteeme those things good which make us worse or that evill which brings such gaine and sweetnesse Before I was afflicted saith David I went astray but now doe I keepe thy Commandements Psal. 119.67 Happy was he Iohn 9. in being borne blind whose game of bodily sight made way for the spirituall who of a Patient became an Advocate for his Saviour who lost a Synagogue and found Heaven who by being abandoned of sinners was received of the Lord of glory God rarely deprives a man of one faculty but he more then supplyes it in another Hannibal had but one eye Appius Claudius Timelon and Homer were quite blinde So was Muliasses King of Tunis and Ioh. King of Bohemia But for the losse of that one Sence
hee was reviled he reviled not againe when he suffered he threatned not 1 Peter 2.23 He was called of his enemies Conjurer Samaritane Wine-bibber c. was scoft at scorned scourged and yet he suffered all for us to the end he might leave us an example that wee should follow his steps When the Iewes cried out crucifie him hee out cries Father pardon them being beaten with Rods crowned with Thornes pierced with Nailes nailed to the crosse filled with reproaches as unmindful of all his great griefes he prayeth for his persecutors and that earnestly Father forgive them Pendebat tamen petebat as S. Augustine sweetly O patient and compassionate love Thus Christ upon the crosse as a Doctor in his chaire read to us all a lectuâ—e of patience for his actions are our instructions Learne we therefore from him to suffer Innocently Patiently Wilt thou saith one looke to raigne and not expect to suffer Why Christ himselfe went not up to his glory untill first hee suffered paine Or wilt thou saith S. Cyprian be impatient by seeking present revenge upon thine enemies when Christ himselfe is not yet revenged of his enemies Do thou beare with others God beares with thee is there a too much which thou canst suffer for so patient a Lord But to go on wilt thou follow Gods example Then note whereas Christ hath in many particulars commanded us to follow his example yet in no place saith S. Chrysostome he inferreth we should be like our heavenly Father but in doing good to our enemies And therein resemble wee the whole three Persons in Trinity God was only in the stil winde Christ is compared to a Lambe the Holy Ghost to a Dove Now if we will resemble these three persons we must be softly Lambes Doves but if on the contrary we be fierce cruell and take revenge so using violence we resemble rather the Devill who is called a roaring Lion and the wicked who are termed Dogs Wolves Tygers c. But secondly they are patient in suffering of injuries that they might imitate the Saints in all ages They were so and we are likewise commanded to follow their steps as in all things which are good so especially in this Take my brethren the Prophets saith S. Iames for an example of suffering adversities and of long patience Iames 5.10 Brethren saith S. Paul to the Thessalonians Ye are become followers of the Churches of God which in Iudea are in Christ Iesus because ye have also suffered the same things of your owne Countrey-men even as they have of the Iewes 1 Thess. 2.14 And to the Philippians Be yee followers of me Brethren and look on them which walke so as ye have us for an example Phil. 3.17 And see how he followed his Masters example for which amongst us so loves his Benefactors as S. Paul loved his Malefactors he would do any thing even be rased out of the booke of life to save them that would doe any thing to kill him Amongst many examples recorded for thy imitation and mine behold the Patience of Iob Iames 5.11 Abraham Gen. 20.17 18. Isaac Chap. 26.15 Ioseph Chap. 39. David Psal. 38.12 to 15. And lastly of Stephen who when the Iewes were stoning him to death kneeled downe and cried with a loud voice Lord lay not this sin to their charge Acts 7.60 A true Scholler of CHRIST for first he prayed for enemies secondly for mortall enemies that stoned him thirdly in hot bloud at the time when they wronged him most as being more sorry for their riot then for his owne ruine Now what is it that we suffer being compared with their sufferings even nothing in a manner Ye have not saith S. Paul to the Hebrewes yet resisted unto bloud Wee have passed saith the Prophet through fire and water not fire onely as the three Children nor water onely as the Israelites but fire and water all kind of afflictons and adversities For shame then let us passe through a little tongue-triall without the least answering or repining Now all ye scoffers behold the patience of the Saints and stand amazed That which you not for want of ignorance esteemed base sottish and unworthy ye see hath 16. sollid Reasons as so many pillars to support it and these hewen out of the Rock of Gods word Ye see the childe of God is above nature while he seemes below himselfe the vilest creature knowes how to turne againe but to command himselfe not to resist being urged is more then Heroicall Here then is matter worth your emulation worthy our imitation Againe behold the reasons why God suffers you to deride hate and persecute his people which are likewise declared to be sixteene in number and those no lesse weighty of which three concerne his owne glory Thirteene our spirituall and everlasting good benefit and advantage Yea reflect yet further you seed of the Serpent and see the Originall continuance properties causes ends and what will be the issue of your divellish enmity against the seed of the Woman And then if you will go on and perish your bloud be on your owne heads and not on mine I have discharged my duty CHAP. 32. Rules to bee observed touching thoughts words and deeds when we are wronged I must needs confesse may some say you have shewed sixteene solid and substantiall reasons of patience sufficient to perswade any reasonable creature to imbrace it at least in affection but is it therefore in all cases necessary we suffer injuries without righting of our selves or being angry No he that makes himselfe a Sheepe shall be eaten of the Wolfe In some cases tolerations are more than unexpedient they inspire the party with boldnesse and are as it were pullies to draw on more injuries beare one wrong and invite more put up this abuse and you shall have your belly full of them Yea he that suffers a lesser wrong many times invites a greater which he shall not be long without As how doth Davids patience draw on the insolence of Shemei Evill natures grow presumptuous upon forbearance In good natures and dispositions injury unanswered growes weary of it selfe and dyes in a voluntary remorse but in those dogged stomacks which are onely capable of the restraints of feare the silent digestion of a former wrong provokes a second neither will a Beefe brain fellow be subdued with words Wherefore mercy hath need to be guided with wisdome lest it prove cruell to it selfe Neither doth Religion call us to a weake simplicity but allowes us as much of the Serpent as of the Dove It is our duty indeed to be simple as Doves in offending them but we are no lesse charged to be wise as Serpents in defending our selves lawfull remedies have from God both liberty in the use and blessing in the successe no man is bound to tender his throat to an unjust stroake Indeed when the persecuted Christians complained against their adversaries to Iulian the Emperour desiring justice he answered them as some of
our scoffers may doe in the like case It is your Masters commandement that you should beare all kinde of injuries with patience But what did they answer It is true he commands us to beare all kindes of injuries patiently but not in all cases besides said they we may beare them patiently yet crave the Magistrates ayde for the repairing of our wrongs past our present rescue or for the preventing of what is like to ensue But to make a full answer to the Question propounded There are Rules to be observed 1 touching our Thoughts 2 touching our Words 3 touching our Actions 1 First touching our Thoughts He that deceiveth me oft though I must forgive him yet Charity bindes me not not to censure him for untrusty and though Love doth not allow suspition yet it doth not thrust out discretion it judgeth not rashly but it judgeth justly it is not so sharpe sighted as to see a moate where none is nor so purblinde but it can discerne a beame where it is the same spirit that saith Charity beleeveth all things 1 Cor. 13. saith also that a foole beleeveth all things and charity is no foole as it is not easily suspitious so neither lightly credulous 2 For our tallying of words as it argues little discretion in him that doth it so it is of as little use except the standers by want information of thy innocency and his guiltinesse which gives the occasion Wherefore in hearing thy owne private and personall reproaches the best answer is silence but the wrongs and indignities offered to God or contumelies that are cast upon us in the causes of Religion may safely be repaired If we be meale mouthed in Christ and the Gospels cause we are not patient but zealelesse Yea to hold a mans peace when Gods honour is in question is to mistake the end of our Redemption 1 Cor. 6.20 Neither is there a better argument of an upright heart than to be more sensible of the indignities offered to God then of our owne dangers And certainly no ingenious disposition can be so tender of his owne disgrace as the true Christian is at the reproach of his God as we see in Moses who when Aaron and Miriam offered him a private injurie it is said his meeknesse was such that he gave them not a word Num. 12. But when the people had fallen to idolatry and he heard them murmure against their Maker he spares neither Aaron nor the people but in a godly fit of zeale takes on at them yea breakes the Tables in peeces Exo. 32. A meek Lambe in his owne â—ause a fierce Lion in Gods And in David who was a man deafe dumbe and wholly senselesse at Shemeis private reproaches when he cursed him cast stones at him called him murtherer wicked man 2 Sam. 16. But not so at Goliahs publike revilings of God and his Church no not at Michols despising his holy zeale in the publike service of God 2 Sam. 6. In these cases how full of life and spirit and holy impatiency did he shew himselfe to be 3 Touching our actions whether it be in thine owne cause or in the cause of God and Religion thou mayest not be a revenger All that private persons can do is either to lift up their hands to Heaven for redresse of sin or to lift up their tongues against the sinne not their hands against the person Who made thee a Iudge is a lawfull question if it meet with a person unwarranted Object Every base nature will bee ready to offer injuries where they think they will not be repaid he will many-times beate a coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if he clap his taile betweene the legs and runne away every Cur will insult over him but if he bristell up himselfe and stand to it give but a countersnarle there 's not a Dog dares meddle with him Answ. Neverthelesse avenge not thy selfe but give place unto wrath and that for conscience sake Romans 12.19 If thou receivest wrong in thy person goods or good name it is the Magistrates office to see thee righted and For this cause ye pay also tribute He is the Minister of God for thy wealth to take vengeance on him that doth evill and for the praise of them that doe well neither doth he beare the sword for nought Rom. 13.4 5 6. 1 Peter 2.14 Now in this case he that hath endammaged me much cannot plead breach of charity in my seeking his Restitution I will so remit wrongs as I may not encourage others to offer them and so retaine them that I may not induce God to retaine mine to him Have you not seene a Crow stand upon a Sheepes backe pulling off wooll from her side even creatures reasonlesse know well whom they may bee bold with that Crow durst not do this to a Wolfe or a Mastiffe the knowne simplicity of this innocent beast gives advantage to this presumption meeknesse of spirit commonly drawes on injuries and the cruelty of ill natures usually seekes out those not who deserve worst but who will beare most Wherefore patience and mildnesse of spirit is ill bestowed where it exposes a man to wrong and insultation Sheepish dispositions are best to others worst to themselves I could be willing to take injuries but I will not be guilty of provoking them by lenity for harmlessenesse let mee goe for a Sheepe but whosoever will be tearing my fleece let him looke to himselfe Diogenes the Stoick teaching his auditors how they should refraine anger and being earnest in pressing them to patience a waggish boy spit in his face to see whether he would practise that which he taught others but Diogenes was not a whit moved at it yet said withall I feare I shall commit a greater fault in letting this boy go unpunished then in being angry In some cases for reason to take the rod out of the hands of wrath and chastise may be both lawfull and expedient The same which Aristotle affiâ—med in Philosophy viz. That choller doth sometime serve as a whetstone to vertue is made good Divinity by S. Paul Be angry but sin not Ephes. 4.21 For Cautions and Rules to be observed when we appeale to the Magistrate 1. First let it be in a matter of weight and not for trifles 2. Secondly in case of necessity after we have assaied all good meanes of peace and agreement 3. Thirdly let not our aime and end be the hurt of our enemy but first the glory of God secondly the reformation of the party himselfe that so he which is overcome may also overcome and if it may be others by his example whereby more than one Devill shall be subdued And thirdly to procure a further peace and quiet afterwards as Princes make war to avoid war yea in case we see a storme inevitably falling 't is good to meet it and break the force 4. Let us not be transported
suffer tribulation and anguish and persecution and famine and nakednesse perill sword c. bee killed all the day long and counted as Shâ—epe for the slaughter hee concludeth with Neverthelesse in all these things we are more than conquerours through him that loved us and so goeth on even to challenge of our worst enemies Death Angels Principalities Powers things present and to come heighth depth and what other creature besides should stand in opposition What voluminous waves be here for number and power and terrour yet they shall not separate the Arke from Christ nor a soule from the Arke nor a body from the soule nor an haire from the body to do us hurt What saith David Marke the upright man and behold the just for the end of that man is peace Psa. 37.37 Marke him in his setting out he hath many oppositions marke him in the journey he is full of tribulations but marke him in the conclusion and the end of that man is peace In Christ al things are ours 1 Cor. 3.22 How is that Why we have all things because we have the haver of all things And if we love Christ all things work together for our good yea for the best Rom. 8.28 And if all things quoth Luther then even sinne it selfe And indeed how many have wee knowne the better for their sin That Magdalen had never loved so much if she had not so much sinned had not the incestuous person sinned so notoriously he had never beene so happy God tooke the advantage of his humiliation for his conversion Had not one foot slipt into the mouth of hell he had never been in this forwardnesse to Heaven sinne first wrought sorrow saith S. Austine and now godly sorrow kils sin the daughter destroyes the mother neither do our owne sinnes onely advantage us but other mens sinnes worke for our good also If Arius had not held a Trinity of Substances with a Trinity of Persons and Sabellius an Vnity of Persons with an Vnity of Essences the Mysteries of the Trinity had not beene so cleerely explained by those great lights of the Church We may say here as Augustine doth of Carthage and Rome If some enemies had not contested against the Church it might have gone worse with the Church Lastly suppose our enemies should kill us they shall not hurt but pleasure us yea even death it selfe shall worke our good That Red Sea shall put us over to the Land of Promise and we shall say to the praise of God wee are delivered wee are the better for our enemies the better for our sinnes the better for death yea better for the devill and to thinke otherwise even for the present were not only to derogate from the wisdome power and goodnesse of God but it would bee against reason for in reason if he have vouchsafed us that great mercy to make us his own he hath given the whole army of afflictions a more inviolable charge concerning us than David gave his Host concerning Absalom See ye doe the young man my sonne Absalom no harme Now if for the present thou lackest faith patience wisdome and true judgement how to beare and make this gaine of the crosse Aske it of God who giveth to all men liberally and reproacheth no man and and it shall be given thee Iames 1.5 For every good giving and every perfect gift is from above and commeth downe from the Father of lights Verse 17. CHAP. 34. That though God disposeth of all their malice to his childrens greater good yet they shall bee rewarded according to their mischievous intentions Ob. IF it be so that the malice of wicked men makes so much for the behoofe of Gods people and that whatsoever they do unto us is but the execution of Gods will and full accomplishment of his just decree it may seeme to make on their side and not only extenuate their evill but give them occasion of boasting Ans. Although God disposeth it to the good of his children that hee may bring about all things to make for his owne glory yet they intend only evil in it as namely the dishonour of God the ruine of mens soules as I shall easily prove when I come to shew what is the final cause or end of their temptations and persecutions and the satisfying of their own serpentine enmity thirst of revenge We must therefore learne to distinguish betwixt the act of God and of an enemy as indeed Gods people do When ye thought evill against me saith Ioseph to his brethren God disposed it to good that he might bring to passe as it is this day and save much people alive Gen. 50.20 Yea the holy God challengeth to himselfe whatsoever is done in the City Amos 3.6 but so as neither wicked mens sins shal taint him nor his decree justifie them the sinne is their own the good which comes of it is Gods the benefit ours God wils the same action as it is a blessing tryall or chastisement of his children which he hates as the wickednesse of the agent The lewd tongue hand or heart moves from God it moves lewdly from Sathan wicked men are never the freer from guilt and punishment for that hand which the holy God hath in their offensive actions To instance in one example or two Satan did nought touching Iob but what the Lord upon his request gave him leave to do what then Did God and Belial joyne in fulfilling the same act No sooner shall Stygian darknesse blend with light the frost with fire day with night true God Satan will'd the selfesame thing but God intended good Satan ill Satan aimed at Iobs and God at his confusion God used the malice of Pharaoh and Shemei unto Good what then God afflicted his people with another minde than Pharaoh did God to increase them Pharaoh to suppresse them The sinne of Shemeis curse was his owne the smart of the curse was Gods God wils that as Davids chastisement which he hates as Shimeis wickednesse The curse of the Serpent bestowed blessednesse on Man yea our first parents had beene lesse glorious if they had not wanted a Saviour What then Doth Satan merit thanks No but the contrary for he only intended the finall ruine and destruction of them and all mankinde with the dishonour of their Maker Lastly the Devill does us good in this particular case for while he assaults us with temptations and afflicts us with crosses he in effect helps us to Crownes Yet still no thankes to Satan for to be charitable is more than his meaning it is that divine over-ruling providence of God which we are beholding unto and to him give we the thankes Alas there is nothing in the world bee it gall it selfe yea the excrement of a Dog or the poyson of a Serpent but mans shallow invention can finde it is good for something neither doe two contrary poysons mingled together prove mortall how much more is God able to worke good by evill
be long grievous and sore trials last but for a season 1 Peter 1.6 A little while Iohn 16.16 Yea but a moment 2 Cor. 4.17 He endureth but a while in his anger saith the Psalmist but in his favour is life weeping may abide for a night but joy commeth in the morning Psal. 30.5 And this had he good expeience of for if we mark it all those Psalmes whose first lines containe sighes and broken complaints do end with delight and contentment he began them in feare but they end in joy you shall see terrible anguish sitting in the dore irremediable sorrow looking in at the window despaire bordering in the margent and offering to creep into the Text yet after a sharpe conflict nothing appeares but joy and comfort God loves to send reliefe when we least looke for it as Elisha sent to the King of Israel when hee was rending his clothes 2 Kin. 5 8. Heare what the Lord thy Redeemer saith by Esaiah For a moment in thine anger I hid my face from thee for a little season but with everlasting mercy have I had compassion on thee Esay 54.8 It is but a little for a moment that his anger lasts his mercy is everlasting and I hid my face never turn'd my heart from thee Ioseph when he lay downe to sleep was full of care about his wives being with childe Mat. 1.20 but he awakened well satisfied Vers. 24. To day a measure of fine flower is lower rated in Samaria than yesterday of dung Although Christs Star left the Wise Men for a time yet instantly it appeared againe and forsooke them not untill they had found CHRIST which was the marke they aimed at Mat. 2.9 Yea it s a Rule in nature that violent things cannot last long The Philosophers could observe that no motion violent is wont to be permanent and Seneca concludes That if the sicknesse be tedious and lasting the paine is tolerable but if violent short so if we suffer much it shall not be long if we suffer long it shall not be much Some misery is like a Consumption gentle but of long continuance other like a Feaver violent but soone over If our sorrowes be long they are the lighter if sharper the shorter The sharpe North-East winde saith the Astronomer never lasteth three dayes and thunder the more violent the lesse permanent Wherefore cheere up thou drooping soule if the Sun of comfort be for the present clouded it will ere long shine forth bright againe if now with the Moone thou art in the wayne stay but a little thou shalt as much increase for as dayes succeed nights Summer Winter and rest travell so undoubtedly joy shall sucâ—ed and exceed thy sorrow Thy griefe shall dissolve or be dissolved yea it is in some measure dissolved by hope for the present The Portingals will rejoyce in foule weather why because they know faire will follow and so may the beleever in his greatest exigents because God will shortly tread Satan under our feet Rom. 16.20 Here also the distressed soule may raise comfort to himselfe out of former experience who is he that hath not beene delivered out of some miserable exigent which if thou hast thou mayest well say unto God with the Psalmist Thou hast shewed me great troubles and adversities but thou wilt-returne and revive me and wilt come againe and take mee up from the depth of the earth and comfort mee Psalme 71.20 21. For Gods former actions are paternes of his future he teacheth you what he will doe by what he hath done and nothing more raiseth up the heart in present affiance than the recognition of favours or wonders passed he that hath found God present in one extremity may trust him in the next every sensible favour of the Almighty invites both his gifts and our trust Ob. But thou wilt say with the Psalmist thine enemies have long prevailed against thee and God seemeth altogether to hide his face and to have cleane forgotten thee and so thou fearest he will for ever Psal. 13.1 2. Answ. It is but so in thy apprehension as it wâ—â— with him Gods deliverance may over-stay thy expectation it cannot the due period of his owne counsels for know first That Gods workes are not to be judged of untill the fifth act The case deplorable and desperate in outward appearance may with one smile from Heaven finde a blessed issue Dotham is besieged and the Prophets servant distressed they are in a grievous case as they thinke yet a very apparition in the clouds shall secure them not a squadron shall bee raised and yet the enemy is surprised 2 Kings 6. here was no slacknesse The Midianites invade Israel and are suddenly confounded by a dreame Iudges 7. Mistris Honiwood that Religious Gentlewoman famous for her vertues after she had beene distressed in her mind many yeeres without feeling the least comfort not being able to hold out any longer as a wounded spirit who can beare flung a Venice-glasse against the ground and said to a grave Divine that sought to comfort her I am as sure to be damned as this Glasse is to be broken but what followed the Glasse was not broken at the sight whereof she was so confirmed that ever after to her dying day she lived most comfortably much like that of Apelles who striving to paint a drop of foame falling from a Horse mouth after long study how to expresse it even despairing flung away his Pensill and that throw did it Spirituall consolations are commonly late and sudden long before they come and speedy when they doe come even preventing expectation and our last conflicts have wont ever to be the sorest as when after sâ—me dripping raine it powres downe most vehemently we thinke the weather is changing Againe in the next place thou must know that mans extremity is Gods opportunity well may he forbeare so long as we have any thing else to relye upon but we are sure to finde him in our greatest exigents who loves to give comfort to those that are forsaken of their hopes as aboundance of examples witnesse When had the Children of Israel the greatest victories but when they feared most to bee overcome 2 Kings 19.35 Exod. 14.28 29. When was Hagar comforted of the Angell but when her childe was neere famished and she had cast it under a Tree for dead Genesis 21.15 to 20. When was Eliah comforted and releeved by an Angell with a Cake baked on the coales and a Cruse of Water but when hee was utterly forsaken of his hopes 1 Kings 19.4 to 7. When did God answer the hopes of Sarah Rebecah Rachel the wife of Manoah and Elizabeth touching their long and much desired issues but when they were barren and past hope of children by reason of age Genesis 18. Iudges 13. Luke 1.6 7. When did our Saviour heale the Woman of her bloudy issue but after the Physitians had given her over and she becomming much worse had given them over when shee had
bee cut downe like grasse and shall wither as the greene hearbe Psal. 37.1 2. This doth excellently appeare in that remarkable example of Samaria besieged by Benhadad and his Host 2 Kings 7.6 7. And thus are they to bee contemned and pittied while they live and when they dye 3 After death the Lord knoweth how to deliver the godly out of temptation saith Peter to reserve the unjust unto the day of judgement to be punished 2 Peter 2.9 Vpon this consideration when Dionysius the Tyrant had plotted the death of his Master Plato and was defeated by Platos escape out of his Dominions when the Tyrant desired him in writing not to speake evill of him the Philosopher replied That he had not so much idle time as once to thinke of him knowing there was a just God would one day call him to a reckoning The Moone lookes never the paler when Wolves houle against it neither is she the slower in her motion howbeit some Sheepherd or Lion may watch them a good turne 4 And lastly if we consider our owne future estate we have no lesse cause to contemne their evill words for it is not materiall to our well or ill being what censures passe upon us the tongues of the living availe nothing to the good or hurt of those that lye in their graves they can neither diminish their joy nor yet adde to their torment if they find any there is no Common Law in the new Ierusalem their truth will be received though either plaintiffe or defendant speakes it Nay suppose they should turne their words into blowes and instead of using their tongues take up their swords and kill us they shall rather pleasure than hurt us When Iohn Baptist was delivered from a double prison of his owne of Herods and placed in the glorious liberty of the Sonnes of God what did he lose by it His head was taken off that it might be crowned with glory he had no ill bargaine of it they did but hasten him to immortality and the Churches daily prayer is Come Lord Iesus come quickly Yea what said blessed Bradford In Christs cause to suffer death is the way to Heaven on horseback which hath made some even slight the sentence of death and make nothing of it It is recorded of one Martyr that hearing the sentence of his condemnation read wherein was exprest many severall tortures of starving killing boyling burning and the like which he should suffer he turnes to the people and with a smiling countenance sayes And all this is but one death and each Christian may say of what kinde soever his sufferings be The sooner I get home the sooner I shall be at ease CHAP. 25. That their expectation may not be answered 3 BEcause he will not answer his enemies expectation in which kind he is revenged of his enemy even while he refuseth to revenge himselfe For as there is no such griefe to a Iester or Iugler as when he doth see that with all his jests tricks and fooleries he cannot move mirth nor change the countenances of them that see and heare him so there can be no greater vexation to a wicked and malitious enemy then to see thee no whit grieved nor moved at his malice against thee but that thou dost so beare his injuries as if they were none at all Yea he which makes the triall shall finde that his enemy is more vexed with his silence than if he should returne like for like Dion of Alexandria was wont to take this revenge of his enemies amongst whom there was one who perceiving that by injuring and reviling of him he could not move him to impatience whereby he might have more scope to raile went and made away with himselfe as Brusonius reports And Mountaine tels us of a Citizen that having a Scould to his Wife would play on his Drum when shee brawled and rather seeme to be pleased with it than angry and this for the present did so mad her that she was more vexed with her selfe than with him but when she saw how it succeeded and that this would not prevaile in the end it made her quite leave off the same and prove a loving wife that so she might overcome him with kindnesse and win him to her bow by bending as much the other way that so like a prudent Wife she might command her Husband by obeying And whosoever makes the triall shall finde that Christian patience and magnanimous contempt will in time either draine the gall out of bitter spirits or make it more overflow to their owne disgrace so that the best answer is either silence or laughter or if neither of these will do a Cudgell The best answer to words of scorne and petulancy saith learned Hooker is Isaac's Apologie to his brother Ismael the Apologie which patience and silence make no Apologie and we have our Saviours president for it for when false witnesses rose up and accused him falsely before the Priests Scribes and Elders it is said that Iesus held his peace that infinite wisdome knew well how little satisfaction there would be in answers where the Sentence was determined where the Asker is unworthy the Question captious words bootlesse the best answer is silence Let our Answer then to their Reasons be No to their scoffes nothing And yet when the slanders which light on our persons rebound to the discredit of our profession it behoveth us not to be silent in answering truly when as our adversaries are eloquent in objecting falsely an indignity which only toucheth our private persons may be dissembled as Austine replied to Petillian Possumus esse in his copiosi pariter sed nolumus esse pariter vani But in the other case the retorting of a poisoned weapon into the adversaries owne breast is laudable It is the weaknesse of some good natures the more is the pitty to grieve and to be angry at wrongs received and thereby to give advantage to an enemy But what would malice rather have then the vexation of them whom it persecutes We cannot better please an adversary than by hurting our selves and this is no other than to humour envie to serve the turne of those that maligne us and to draw on that malice whereof we are already weary whereas carelessenesse puts ill wil out of countenance and makes it withdraw it self in a rage as that which doth but shame the Author without hurt of the Patient In a causelesse wrong the best remedy is contempt of the Author CHAP. 26. Because it is for our credit to be evill spoken of by them and would be a disparagement to have their good word â— Reasons joyntly respecting our selves and our enemies are two 1 Because it Were a disparagement to have their good word 2 Because it Is the greatest praise to be dispraised of them 1 Because it were a great disparagement unto the godly if they should have the good word and approbation of wicked men 2 Secondly because it is the greatest
praise unto the godly to be dispraised of the wicked These two reasons being neere of kinne in speaking of them I will cast both into the similitude of a Y which is joyned together at one end brancht in the middle And first to joyne them both together The condemnation and approbation of wicked men is equally profitable and acceptable to good men for every word they speake of the conscionable is a slander whether it be good or evill whether in praise or dispraise his very name is defiled by comming into their mouthes or if this do not hold in all cases yet as a Reverend Divine saith it is a praise to the godly to be dispraised of the wicked and a dispraise to be praised of them their dispraise is a mans honour their praise his dishonour so that when deboysed persons speake ill of a man especially their Minister the worse the better for to be well spoken of by the vicious and evill by the vertuous to have the praise of the good and the dispraise of the bad is all one in effect as Salomon sheweth They that forsake the Law saith he praise the wicked but they that keepe the Law set themselves against them Proverbs 28.4 Thus much of both Reasons joyntly now of each severally and First That it is a disparagement to a godly man to be well spoken of by the wicked When it was told Antisthenes that such an one who was a vitious person spake good words of him he answered What evill have I done that this man speakes well of me To be praised of evill men saith Bion the Philosopher is as evill as to be praised for evill doing Out of which consideration our Saviour Christ rejected the evill spirits testimony which though it were truth yet he would not suffer the Devill to say Thou art the Christ the Sonne of God or that Holy One but rebuked him sharpely and injoyned him to hold his peace Luke 4.35 No he would not suffer the Devils at another time to say That they knew him Vers. 41. And good reason for he knew that the Devils commendations would prove the greatest slander of all Neither would S. Paul suffer that maide which had a spirit of Divination to say he was the Servant of the most high God which shewed them the way of salvation Acts 16.17 18. well knowing that Sathan did it to this end that by his testimony and approbation hee might cause them which formerly beleeved his doctrine to suspect him for an Impostor and Deceiver and that he did his miracles by the helpe of some Familiar spirit And indeed if the good report of wicked men who are set on worke by Sathan did not derogate from the godly or from the glory of God Sathan should bee divided against himselfe and if Sathan be divided against himselfe saith ouâ— Saviour how shall his Kingdome stand Now wee know hee seeketh to advance his Kiâ—â—â—dome by all possible meanes and consequeâ—â—â—ly in this Wherefore if we enjoy any wicked mans love and have his good word we may justly suspect our selves are faulty in one kinde or other for 't is sure he could not doe so except he saw something in us like himselfe If every thing were unlike him how is it possible he should love us Difference breeds disunion and sweet congruity is the Mother of love This made Aristotle when a Rakeshame told him he would rather be hanged by the neck than be so hated of all men as he was reply And I would bee hanged by the neck ere I would be beloved of all as thou art And Phocion to ask when the people praised him what evill have I done It was a just doubt in him and not an unjust in any that are vertuous like him which occasioned one to say their hatred I feare not neither doe I regard their good will Secondly a wicked mans tongue is so far from being a slander that it makes for our credit to be evill spoken of by them To be evill spokâ—n of by wicked men saith Terence is a glorious and laubable thing and another It is no small credit with the vile to have a vile estimation As a wicked mans glory is his shame so the godly mans shame for doing good is his glory and to be evill spoken of for well-doing is peculiar to good men as Alexander used to speake of Kings Yea saith Epictetus It is the highest degree of reputation for a man to heare evill when he doth well And Iob is of his judgment which makes him say If mine adversary should write a booke against me would I not take it upon my shoulder and bind it as a Crowne unto me Yes I would c. Iob 31 35 36 37. And who having the use of Reason especially sanctified will not conclude that Religion and holinesse must needs be an excellent thing because it hath such enemies as wicked men and wicked spirits What saith that Ethnick in Seneca in this behalfe Men speake evill of mee but evill men It would grieve me if Marcus Cato if wise Laeâ—ius if the other Cato or either of the Scipioes should speake so of me but this as much comforts me for to be disliked of evill men is to be praised for goodnesse O happy art thou saith Picus Mirandula who livest well amongst the bad for thou shalt either win them or silence them or exasperate them If thou win them thou shalt save their soules and adde to thy owne glory If thou silence them thou shalt diminish of their torment and prevent the contagion of their sin If thou exasperate them thereby to hate and traduce thee for thy goodnesse then most happy for thou shalt not onely bee rewarded according to the good which thou do'st but much more according to the evill which thou sufferest And S. Peter If any man suffer as a Christian that is for righteousnesse sake let him not be ashamed but let him glorifie God in this behalfe 1 Pet. 4.15 16. The reason is given by Saint Austin with whom this speech was frequent They that backbite me c. do against their wills increase my honour both with God and good men Alas the durty feet of such Adversaries the more they tread and rub the more lustre they give the figure graven in gold their causeles aspersions do but rub our glory the brighter And what else did Iudas touching Mary when he depraved her in our Saviours presence for pouring that pretious oyntment on his feet Iohn 12. which was the only cause that in remembrance of her it shold be spoken to her praise whersoever the Gospell shold be preached throughout the whole world Mar. 14.9 O what a glorious renowne did the Traytors reproach occasion her Now to make some use of this point If the language of wicked men must be read like Hebrew backward and that all good men doe so for the most part it being a sure rule that whosoever presently gives credit to accusations is either
and they prove meanes of safety How many flying from danger have met with death And on the otherside found protection even in the very jawes of mischiefe that God alone may have the glory It fell out to bee part of Mithridates misery that he had made himselfe unpoysonable All humane wisdome is defective nor doth the Fooles Bolt ever misse whatsoever man thinketh to doe in contrariety is by God turned to bee an helpe of hastning the end hee hath appointed him We are governed by a power that we cannot but obey our mindes are wrought against our mindes to alter us In briefe man is oft his owne Traitor and maddeth to undoe himselfe Whereforeâ— take the Spirits and the words direction Render good for evill and not like for like though it be with an unwilling willingnesse as the Merchant casteth his goods over-board and the Patient suffers his arme or leg to be cut off and say with thy Saviour Neverthelesse not my will but thy will be done But yet more to induce thee hereunto consider in the last place That to avenge thy selfe is both to lose Gods protection and to incur his condemnation We may be said to be out of his protection when we are out of our way which he hath set us he hath promised to give his Angels charge over us to keepe us in all our wayes Psal. 91.11 that is in the wayes of obedience or the wayes of his Commandements But this is one of the devils wayes a way of sin and disobedience and therefore hath no promise or assurance of protection yea if we want his word in vaine we looke for his aide weftes and strayes we know are properly due to the Lord of the Soyle And then if in case there shall happen any thing amisâ—e through thy taking revenge what mayest thou not expect to suffer and in thy suffering what comfort canst thou have Whereas if God bring us into crosses he will be with us in those crosses at length bring us out of them more refined You may observe there is no such Coward none so valiant as the beleever without Gods warrant he dares do nothing with it any thing Why first a calling is a good warrant and it cannot want danger to goe unsent sinne is the sting of all troubles pull out the sting and deride the malice of the Serpent Yea let death happen it shall not happen amisse for the assurance of Gods call and protection when a mans actions are warranted by the Word will even take away the very feare of death for death as a Father well notes hath nothing terrible but what our life hath made so He that hath lived well is seldome unwilling to dye life or death is alike welcome unto him for he knowes whiles he is here God will protect him and when he goes hence God will receive him Whereas he that hath lived wickedly had rather lose any thing even his soule than his life whereby he tels us though his tongue expresse it not that he expects a worse estate hereafter How oft doth guiltinesse make one avoide what another would wish in this case Yea death was much facilitated by the vertues of a well-led life even in the Heathen Aristippus as I take it though I may be mistaken told the Sailers that wondred why he was not as well as they afraid in a storme that the ods was much for they feared the torments due to a wicked life and he expected the reward of a good one It s a sollid and sweet reason being rightly applyed Vice drawes death with a horrid looke with a whip and flames and terrors but so doth not vertue And thus much to prove that the godly indure reproaches and persecutions patiently because God hath commanded them so to doe CHAP. 30. That they are patient in suffering of wrongs for Gods glory THe childe of God is patient in suffering of wrongs for Gods glory lest Philosophy should seem more operative in her Disciples than Divinity in hers lest nature and infidelity should boast it selfe against Christianity It is a saying of Seneca He that is not able to set light by a sottish injury is no Disciple of Philosophy And the examples before rehearsed shew that Socrates Plato Aristippus Aristotle Diogenes Epictetus Philip of Macedon Dion of Alexandria Agathocles Antigonus Caesar were indued with rare and admirable patience whereunto I will adde foure other examples Philip of Macedon asking the Embassadours of Athens how he might most pleasure them received this answer It were the greatest pleasure to Athens that could be if you would hang your selfe yet was not moved a jot for all his might was answerable to his patience why he cared not so much to revenge the evill as to requite the good Polaemon was not so much as appalled at the by ting of a Dog that tooke away the brawne or calfe of his leg nor Harpalus to see two of his sons laid ready drest in a silver Charger wheÌ„ Astiages had bid him to supper And lastly when it was told Anaxagoras as I take it that he was condemned to die that his children were already executed hee was able to make this answer As touching said he my condemnation nature hath given like sentence both of my condemners me and as touching my children I knew before that I had begot mortall creatures But what of all this Let every naturall man know that a continued patience may be different from what is goodnesse yea let the vertues of all these Philosophers be extracted into one essence and that spirit powred into one man this Philosopher must be acknowledged to fall short of a compleate Christian guided by the Spirit of God Or if you wil gather out of Histories the magnanimity of Hector of Alexander of Caesar of Scipio and of Scaevola put them to the rest yet for patience and constancy they come not neere that one president laid downe in the example of that holy man Iob other servants of God in succeeding ages and that in five maine particulars 1 One notable difference betwene the patience of a Philosopher and a Christian is They lacked a pure heart which is the Fountaine of all well doing 2 Whatsoever they did was either out of pride to purchase fame to themselves thinking their patient suffering a kinde of merit or for some other by respect whereas the childe of God doth it in obedience to the Commandement and thinkes when he hath done that he fals far short of performing his duty 3 The aime and end of a Christians patience is Gods glory of a Philosophers nothing lesse for how can they aime at his glory whom they doe not so much as know And vertues are to be judged not by their actions but by their ends 4 The one doth it in faith which only crownes good actions the other without The want of which made all their vertues but Splendidâ— peccata shining and glistering sins sins as it were in a
silken Roabe 5 The Philosopher and so all civill and morall men can forbeare the Christian forgive they pardon their enemies wee love ours pray for them and returne good for evill And if not we no whit savour of Heaven For if you love them which love you saith our Saviour what thankes shall you have for even the sinners doe the same such as see not beyond the clouds of humane reason But I say unto you which heare Love your enemies doe well to them that hate you Luke 6.27 32 33. shewing that if wee will ever hope for good our selves we must returne good for evill unto others And the better to teach us this lesson he practised it himselfe adding example to precept for when the Iewes were crucifying of him be at the same time though the torments of his passion were intolerable incomparable unconceiveable solliciteth God for their pardon Luke 23.34 And this likewise is the practise of the Saints who strive to imitate their Master in all things which he did as man S. Stephen at the instant while his enemies were stoning of him kneeled downe and prayed Lord lay not this sin to their charge Acts 7.60 Where is one thing very remarkable he stood when he prayed for himselfe but kneeled when he prayed for his enemies hereby shewing the greatnesse of their impiety which easily could not be forgiven as also the greatnesse of his piety It were easie to abound in examples of this kinde how often did Moses returne good unto Pharaoh for his evill in praying and prevailing with God for him to the removall of nine severall plagues notwithstanding his cruell oppression And David what could he have done for Saul that he left undone notwithstanding he so cruelly persecuted him and hunted after his life But what doe I tell them of these transcendent examples when I never yet heard or read of that Philosopher which could parallell Doctor Cooper Bishop of Lincolne in an act of patient suffâ—ring who when his wife had burnt all his Noates which he had been eight yeares a gathering lest he should kill himselfe with overmuch study for she had much a doe to get him to his meales shewed not the least token of passion but onely replied Indeed wife it was not well done so falling to worke againe was eight yeares more in gathering the same Notes wherewith he composed his Dictionary which example I confesse more admires me than any that ever I heard of from a man not extraordinarily and immediately inspired and assisted by the Holy Ghost and â—ure he that could indure this could indure any thing whether in body goods or good name I know there are some men or rather two legged Beasts that esteeme no more of Bookes and Notes than Esops Cocke did of the Pearle hee found and these accordingly will say this was nothing in comparison of what they suffer as when once a Hot spur was perswaded to be patient as Iob was he replyed What doe you tell me of Iob Iob never had any suits in Chauncery And thus you see in the first place that Nature hath but a slow foot to follow Religion close at the heeles that grace and faith transcends reason as much as reason doth sense that patience rightly so called is a Prerogative royall peculiar to the Saints It is well if Philosophy have so much wisdome as to stand amazed at it 2 That it is not true Christian patience except it flow from a good heart Secondly Be done in obedience to Gods command Thirdly That we aime at Gods glory in our sufferings Fourthly That it bee done in faith Fifthly That we forgive as well as forbeare yea love pray for and returne good to our enemies for their evill which being so what hath the hot-spur to say for himselfe And what will become of him if he repent not who can afford no time to argue but to execute Yea what hath the more temperate worldling to say for himselfe who hath some small peece of reason for his guide arguing thus I would rather make shew of my passions than smother them to my cost which being vented and exprest become more languishing and weake better it is to let its point worke outwardly than bend it against our selves and in reason Tallying of injuries is but justice To which I answer it is not reason especially carnall reason but Religion which all this while hath beene disputed of which is Divine and supernaturall and that teacheth how good must be returned for evill and that we should rather invite our enemy to do us more wrong than not to suffer the former with patience as our Saviours words doe imply If saith he they strike thee on the one cheeke turne to him the other also If they sue thee at the Law and take away thy Coate let him have thy Cloake also Matth. 5.39 40. Indeed the difficulty of the duty the seeming danger and want of faith in carnal men weakneth the force of the strongest reasons for no more among Ruffins â—ut a word and a blow among civill men a word and a Writ can you expect But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah should such a man 〈◊〉 â—lee So the true Christian will encounter all discouragements and frightning Alarums thus should such a man as I feare to doe that which my Master King and Captaine Christ Iesus hath commanded me which is of more necessity than life it selfe Here also if it were as orderly as pertinent I might take occasion to shew another peculiar proper adjunct belonging to the patience of a Christan which a Philosopher may sooner envie than imitate yea it must put him besides his reason before hee can conceive it possible namely That a Christian rejoyceth in his sufferings We rejoyce in tribulation saith Saint Paul knowing that tribulation bringeth forth patience and patience experience and experience hope c. Rom. 5.3 Yea S. Iames goeth yet further and saith My brethren count it exceeding joy when ye fall into divers temptations knowing that the trying of your faith bringeth forth patience and let patience have her perfect worke that ye may be perfect and intire lacking nothing Iames 1.3 4. But because this path leads from the way of my intended discourse come we to the sixteenth Reason CHAP. 31. That they may follow Christs example and imitate the patience of the Saints in all Ages 16. Reason â— IN the sixth and last place they beare the slanders and reproaches of wicked â—â—n patiently that they may follow Christs example and imitate the patience of the Saints in all ages Christ also suffered for you saith S. Peter leaving you an example that you should follow his steps 1 Pet. 2.21 And it is written of him that he was oppressed and afflicted yet did he not open his mouth he was brought as a Sheepe to the slaughter and as a Sheepe before the Shearer is dumbe so opened hee not his mouth Isaiah 53.7 When