were the way royall to correct a wrong And certainly he injoyes a brave composednes that seats himselfe above the flight of the injurious claw Agathocles Antigonus and Caesar being great Potentates were as little moved at vulgar wrongs as a Lion at the barking of Curres and who so truly noble as he that can doe ill and will not You 'l confesse then 't is Princely to disdaine a wrong and is that all No forgivenesse saith Seneca is a valiant kind of revenge and none are so frequent in pardoning as the couragious He that is modestly valiant stirs not till he must needs and then to purpose who more valiant than Ioshua and he held it the noblest victory to overcome evill with good for the Gibeonites tooke not so much paines in comming to deceive him as he in going to deliver them And Cicero more commends Caesar for overcomming his owne courage in pardoning Marcellus than for the great victories hee had against his other enemies Yea a dominion over ones selfe is greater than the Grand Signiory of Turkie And indeed for a man to overcome an enemy and be overcome by his owne passions is to conquer a petty Village with the losse of a large City Yea if the price or honour of the conquest is rated by the difficulty then to suppresse anger in thy selfe is to conquer with Hercules one of the Furies To tame all passions is to leade Cerberus in chaines and to indure afflictions and persecutions strongly and patiently is with Atlas to beare the whole world on thy shoulders as saith the Poet. Every Beast and Vermine can kill it is true prowes and honour to give life and preserve it Yea a Beast being â—narl'd at by a Cur will passe by as scorning to take notice thereof I but is it wisdome so to doe Yes none more wise than Salomon and he is of opinion That it is the glory of a man to passe by an offence Pro. 19.11 We fooles thinke it ignominy and cowardise to put up the lye without a stab a wrong without a challenge but Salomon to whose wisdome all wise men will subscribe was of another judgement And Pittacus the Philosopher holds That pardon is better than revenge inasmuch as the one is proper to the spirit the other to a cruell Beast How Socrates whom the Oracle of Apollo pronounced the wisest man alive and all the rest of Philosophers approved of it both by judgement and practice We shall have occasion to relate in the reasons ensuing No truer note of a wise man than this he so loves as if he were to bee an enemy and so hates as if he were to love againe as with fire the light stuffe and rubbish kindles sooner than the solid and more compact se anger doth sooner inflame a foole than a man composed in his resolutions This the Holy Ghost witnesseth Eccles. 7.9 Bee not thou of a hasty spirit to be angry for anger resteth in the bosome of fooles Some have no patience to beare bitter scoffes their noses are too tender to indure this strong and bitter Wormewood of the braine Others againe like tyled houses can admit a falling sparke unwarmed it may be coales of Juniper without any danger of burning Now what makes the difference the one hath a good head-peece and is more solid the other are covered with such light drie straw that with the least touch they will kindle and flame about your troubled eares and when the house is on fire it 's no disputing with how small a matter it came I confesse I finde some wise men extremely passionate by nature as there is no generall rule but admits of some exceptionÌ„s and these as they are more taken with a joy so they taste a discontent more heavily And others againe none of the wisest who are free from being affected and as they never joy excessively so they never sorrow inordinately but have together lesse mirth and lesse mourning like patient Gamesters winning and losing are all one But for the most part it is otherwise Yea impatience is the Cousin German to frenzie How oft have we heard men that have beene displeased with others teare the name of their Maker in peeces And lastly this of all others is the most divine and Christian like revenge witnesse our Saviour Christ who even then triumphed over his enemies when most they seemed to triumph over him Col. 2.15 And the Martyrs who are said by the Holy Ghost to overcome the great Dragon that old Serpent called the Devill and Sathan in that they loved not their lives unto the death Revel 12.11 And holy David who when he had Saul at his mercy instead of cutting off his head as his servants perswaded him only cut off the â—â—p of his Garment and after thought that too much also And at another time when the Lord had closed him into his hands finding him asleep in the Fort instead of taking away his life as Abishai councelled him he tooke away his Speare and instead of taking away his blood from his heart he takes a pot of water from his head That this kinde of revenge for a man to finde his enemy at an advantage and let him depart free is generous and noble beyond the capacity of an ordinary man you may heare Saul himselfe confesse 1 Sam. 24.17 to 23. Againe when the King of Syria sent a mighty Host to take Elisha and the Lord had smote them all with blindnesse and shut them into Samaria what doth the Prophet Slay them no. Indeed the King of Israel would faine have had it so his fingers itcht to be doing but Elisha commanded bread and water to be set before them that they might eat and drink and go to their Master 2 King 6.22 So we see the cudgell is not of use when the Beast but only barkes nay tell me how wouldst thou endure wounds for thy Saviour that canst not indure words for him if when a man reviles thee thou art impatient how wouldst thou afford thy ashes to Christ and write patience with thine owne blood CHAP. 19. That sâ—ffering is the only way to prevent suffering 3 BEcause suffering is the only way to prevent suffering Revenge being one of those remedies which not seldome proves more grievous than the disease it selfe When once Zantippe the Wife of Socrates in the open street pluckt his cloake from his back some of his acquaintance counselled him to strike her Yea quoth he you say well that while we are brawling and fighting together every one of you may clap us on the backe and cry hoe well said to it Socrates yea well done Zantippe the wisest of the twaine When Aristippus was asked by one in dirision where the great high friendship was become that formerly had bin betweene him and Estines he answers it is asleep but I will goe and awake it and did so least their enemies should make it a matter of rejoycing When Philip of Macedon was told that the Grecians spake
wicked himselfe or very childish in discretion then let us count their slanders scoffes and reproaches the most noble and honorable badges and ensignes of honor and innocency that can be And in case we are told that any such person doth raile on us let our answer be he is not esteemed nor his words credited of the meanest believer which understands any thing of Satans wiles And thus we see that a man of a good life needeth not feare any who hath an evill tongue but rather rejoyce therein for he shall be praised of Angels in Heaven who hath by renouncing the world eschewed the prayses of wicked men on earth CHAP. 27. Because our enemies may learne and be wonne by our example 4 IN the fourth place one reason why we beare injuries so patiently is That our enemies and others may learne and bee wonne by our example which oft prevailes more than precept As how many Infidels were wonne to the Christian Faith by seeing Christians indure the flames so patiently Wherefore in all things saith Paul to Titus shew thy selfe an example of good workes Tit. 2.7 Vnder the generall of good workes is included Patience as one maine speciall The servant of the Lord must not strive saith Paul to Timothy but must be gentle towards all men suffering the evill men patiently instructing them with meeknesse that are contrary minded proving if God at any time will give thē repentance that they may know the truth 2 Tim. 2.24 25. Aristippus being demanded why he tooke so patiently Dionysius spitting in his face answered the Fishermen to take a little Gudgion doe abide to be imbrued with slime and salt water And should not I a Philosopher suffer my selfe to be sprinkled with a little spittle for the taking of a great Whale A word seasonably given after we have received an injury like a Rudder sometimes steares a man quite into another course The nature of many men is forward to accept of peace if it be offered them and negligent to sue for it otherwise They can spend secret wishes upon that which shall cost them no endeavour unlesse their enemy yeelds first they are resolved to stand out But if once their desire and expectation be answered the least reflection of this warmth makes them yeelding and plyable We need not a more pregnant example then the Levites father in Law I do not see him make any meanes for reconciliation but when remission came home to his doore no man could entertaine it more thankfully seeing such a singular example of patience and good condition in his Son When Iron meets with Iron there is a harsh and stubborne jar but let wooll meet that ruffer mettle this yeelding turnes resistance into imbracing Yea a man shall be in more estimation with his enemy if ingenious having vanquisht him this way then if he had never been his enemy at all Thy greatest enemy shall if he have any sparke of grace confesse ingeniously to thee as Saul once to David Thou art more righteous than I for thou hast rendred me good and I have rendred thee evill And such a conquest is like that which Euagrius recordeth of the Romans namely That they got such a victory over Chosroes one of the Persian Kings that this Chosroes made a Law That never after any Kings of Persia should move war against the Romans Actions salved up with a freee forgivenesse are as not done Yea as a bone once broken is stronger after well setting so is love after such a reconcilement But this is not all for happily it may and not a little further Gods glory and make Satan a looser as thus let us shake off their slanders as Paul did the Viper and these Barbarians which now conceive so basely of Gods people will change their mindes and say we are petty gods Yea will they say surely theirs is a good and holy and operative Religion that thus changes and transformes them into new Creatures The hope whereof should make us thinke no indeavour too much For if Zopyrus the Persian was content and that voluntarily to sustaine the cutting off his nose eares and lips to further the enterprize of his Lord Darius against proud Babylon what should a Christian be willing to suffer that the Lord of Heaven and Earths cause may be furthered against proud Lucifer and all the powers of darknesse But suppose thy patient yeelding produceth no such effect as may answer these or the like hopes yet have patience still and that for two reasons 1 First seeme you to forget him and he will the sooner remember himselfe 2 It oft fals out that the end of passion is the beginning of repentance Therefore if not for his sake yet at least for thy owne sake be silent and then in case thou hearest further of it from another if ill beware of him but condemne him not untill thou hearest his owne Apologie for Who judgement gives and will but one side heare Though he judge right is no good Iusticer CHAP. 28. Because they will not take Gods Office out of his hand 5. Reasons in regard of God are three The 1 hath respect to his Office 2 hath respect to his Commandement 3 hath respect to his Glory Reason 1 Because he will not take Gods Office out of his hand who saith avenge not your selves but give place unto wrath for vengeance is mine and I will repay it Rom. 12.19 Peter speaking of our Saviour Christ saith When hee was reviled hee reviled not againe when hee suffered hee threatned not but committed it to him that judgeth righteously 1 Peter 2.23 And the holy Prophet of himselfe I returne not reviling for reviling for on thee O Lord do I wait thou wilt heare me my Lord my God meaning if I call to thee for a just revenge Psal. 38.13 14 15. If the Lord see it meet that our wrongs should be revenged instantly he will do it himselfe as he revenged the Israelites upon the Aegyptians and so that all standers by shall see their fault in their punishment with admiration Now I know saith Iethro that the Lord is greater than all the gods for as they have dealt proudly with them so are they recompenced Exod. 18.11 And as once he revenged Davids cause upon Nabal For about ten dayes after the Lord smote Nabal that he died saith the Text and it followes when David heard that Nabal was dead he said Blessed bee the Lord that hath judged the cause of my rebuke at the hand of Nabal and hath kept his servant from evill for the Lord hath recompenced the wickednesse of Nabal upon his owne head 1 Sam. 25.38 39. And that infinite wrong of railing Shimei being left to the Lord he did revenge it in giving Shimei up to such a stupidity that he ran himselfe wilfully upon his owne deserved and shamefull death And if the Lord thus revenge the cause of Davids personall wrong much more will he revenge his owne cause for in this case I
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
orient For Vertues like the Stars shine brightest in the night and fairest in the frost of Affliction More particularly Affliction is a notable meanes to try whether we have faith or not Nothing is more easie then to trust God when our Barnes and Coffers are full And to say give us our daily bread when we have it in our Cubbards But when we have nothing when we know not how nor whenâ—â— to get any thing then to depend upon an invisible bounty this is a true and noble act of faith Againe touching other graces how excellently was Iobs patience and sincerity made known by Sathans malice when he brought forth those Angelicall words What shall we receive good at the hand of God and not receive evill Iob 2.10 When he stood like a Centre unmoved while the circumference of his estate was drawne above beneath about him when in prosperity he could say if my mouth hath kist my hand and in adversity the Lord giveth and the Lord taketh blessed be the name of the Lord. He was not so like the wicked as they are like dogs that follow the meat not the man Alas they are but bad workes that need rewards to crane them up withall for neither paine nor losse much lesse the censure of lewd persons will trouble a well planted mind Againe God suffers us to suffer much more especially to try our perseverance which is a grace so good and acceptable that without it there is nothing good nor acceptable And indeed how shall a man shew his strength unlesse some burthen be laid upon his back or his constancy The Spaniell which fawneth when he is beaten will never forsake his Master And Trees well rooted will beare all stormes The three Children walked up and downe in the fiery flames praising God And a Blade well tryed deserves a treble price How did the Church of Pergamus approve her selfe Yea how was she approved of God which hath the sword with two edges when she held out in her workes even where Sathan dwelt and kept his Throne I know thy workes saith God and that thou keepst my Name and hast not denyed my faith even in those dayes when Antipas my faithfull Martyr was slain among you where Satan dwelleth yea where his Throne is and where some maintaine the Doctrine of Balaam and the Nicholaitans and teach that men ought c. Rev. 2.13 14. Persecution is the Sword whereby our Salomon will try which is the true naturall Mother which the pretended Afflictions are the waters where our Gideon will try whether we are fit Souldiers to fight the Battle of Faith We are all valiant Souldiers till we come to fight Excellent Philosophers till we come to dispute good Christians till wee come to master our own lusts But it is opposition that gives the tryall when Corruptions fight against the graces and cause Argent to seem more bright in a fable Field But to go on A man is made known whether he be feeble or strong by the provocation of an enemy even calme tempers when they have been stirred have bewrayed impetuousnesse of passion Now he that overcommeth his own anger saith Chilo overcommeth a strong enemy but he that is overâ—ome by it is a whiteliver saith Hermes for wrath proceedeth from feeblenesse of courage and lacke of discretion As may appeare in that Women are sooner angry then men the Sicke sooner then the healthy and Old men sooner then Young Againe it s nothing to endure a small tryall or affliction every Cock-boate can swim in a River every Sculler sayle in a Calme every man can hold up his head in ordinary Gusts but when a blacke storme arises a tenth wave flowes deep calls unto deep Nature yeelds Spirit faints Heart fayles Wheras grace is never quite out of heart yea is confident when hopes are adjourned and expectation is delayed Finally Affliction and Persecution humbleth the spirits of the repentant tryeth the faith and patience of the sincere Christian but hardneth the hearts of the ungodly Wicked men like some Beasts grow mad with baiting If crosses or losses rush in upon them they fall to the language of Iobs Wife Curse God and dye or to that of the King of Israels Messenger Why should I serve God any longer 2 King 6.33 CHAP. 10. That it prevents greater evills of Sinne and Punishment to come 7 SEventhly the LORD by this evill of Chastisement for sins past preventeth the evills of sin and greater punishments for the time to come The Lord saith Elihu correcteth man that hee might turne away from his enterprize and that he might keepe backe his soule from the Pit and that his life should not perish by the sword Iob 33.17 18. The sharpnesse of crosses are Gods spirituall hedge This salt doth not onely preserve from Corruption but also eate out Corruption We are chastened of the Lord saith the Holy Ghost that we might not be condemned with the world 1 Cor. 11.32 Erring soules be corrected that they may be converted not confounded If Paul had not been buffeted by Sathan and wicked men he had beene exalted out of measure 2 Cor. 12.7 Pride is so dangerous a poyson that of another poyson there was confected a counterpoyson to preserve him from it God would rather suffer this chosen Vessell to fall into some infirmity then to be prowd of his singular priviledges Least I should be exalted above measure through the abundance of Revelations there was the poyson of Pride insinuating it selfe I had a Thorne in the flesh the messenger of Sathan to buffet me There was the Counterpoyson or Antidote which did at once make him both sick and whole The enjoyment of the worlds peace might adde to my content but it wil indanger my soule how oft doth the recovery of the body state or minde occasion a Relaps in the soule Turne but the Candle and that which keeps me in puts me out The younger brother shall not have all his portion least he run Riot All the life of Salomon was full of prosperity and therefore we find that Salomon did much forget God but the whole life of David had many enemies and much adversity and therfore we see by his penitentiall Psalmes others that David did much remember God As Salt with its sharpnesse keeps flesh from corrupting So their malice keeps our soules from festering Bees are drowned in Honey but live in Vineger Now if sweet meats breed Surfets t is good sometimes to taste of bitter its good somvvhat to unloade when the ship is in danger by too liberall a ballast I will tell you a Paradox I call it so because few will beleeve it but it is true many are able to say they have learned to stand by falling got strength by weaknesse The burnt Child dreads the fire A broken bone well set is faster ever after Like Trees we take deeper root by shaking And like Torches we flame the brighter for bruizing and knocking God suffered Sathan to spoile Iob
liberty to one that hath beene long immured within a case of walls How deere a Iewell is health to him that tumbles in distempered bloud Let a man but fast a meale or two oh how sweet is browne bread though it would not down before Yea when Darius in a flight had drunk puddle water polluted with dead Carkasses he confest never to have drunke any thing more pleasant the reason was he alwaies before used to drinke ere hee was athirst We are never so glad of our freinds company as when he returnes after long absence or a tedious voyage The nights darkenesse maketh the light of the Sunne more desirable a Calme is best welcome after a Tempest Good things then appeare of most worth when they are knowne in their wants When we have lost those invaluable comforts which we cannot well be without the minde hath time to recount their severall worths and the worthes of blessings appeare not untill they are vanisht When we would have some Fiers flame the more we sprinkle water upon them Even so when the LORD would increase our joy and thankefulnesse Hee allayeth it with the teares of affliction misery sweetneth joy yea the sorrowes of this life shall like a darke vaile give a lustre to the glory of the next when the LORD shall turne this water of our earthly afflictions into that wine of gladnesse wherewith our soules shall bee satiate for ever We deceive our selves to thinke on earth continued joyes would please Plenty of the choycest dainties is no daynty Nothing would be more tedious then to be glutted with perpetuall Iollities Were the body tied to one dish alwaies though of the most exquisite delicate that it could make choice of yet after a small time it would complaine of loathing and saciety and so would the soule if it did ever epicuâ—e it selfe in joyes I know not which is the more useful Ioy I may choose for pleasure but Adversities are the best for profit I should without them want much of the joy I have Well then art thou vexed persecuted and afflicted by some cruell and malicious Saul and is it grievous to thee for the present Why that which hath been hard to suffer is sweet to remember at last our Songes shall bee lowder then our Cryes CHAP. 15. How it increaseth their spirituall wisedome 12 OVr suffereings make us teachable and increase in us spirituall wisedome He delivereth the poore in his affliction and openeth their eare in trouble Iob 36.15 And againe He openeth the eares of men even by their corrections Iob 33.16 We are best instructed when we are most afflicted Pauls blindnesse tooke away his blindnesse and made him see more into the way of life then could all his learning at the feet of Gamaliel And what saith Naaman upon the clensing of his Leprosie Now I know there is no God in all the earth but in Israel O happy Syrian that was at once cured of his Leprosie and his misprision of God The Prodigall sonne regarded not his Fathers admonition so long as he injoyed prosperity That which makes the body smart makes the soule wise Algerius the Martyr could say out of experience He found more light in the dungeon then without in all the world Yea what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food and rest or by adding of stripes Even as the Clay with water and the Iron with fire are made pliable and apt to receive impression from the workman Even so when wee are soaked in the flouds of sorrow and softned in the fire of affliction we are aptest to receive the impression of Gods Law into our hearts when hee speakes unto us by his Ministers If the Lord breakes us in peeces with the Plow of his Iustice then let the Seedsmen his Ministers sowe the seed of his Word we shall receive it through the furrowes of our eares into the ground of our hearts and grow up in wisdome and saving knowledge yea the soule waxeth as the body wayneth and is wisest to prescribe when the bones and sinnewes are weakest to execute neither do we hereby become wise for our owne soules good only but affliction makes us wise and able to doe others good also that are in any the like affliction Blessed be God saith Saint Paul which comforteth us in all our afflictions that we may be able to comfort them which are in any affliction by the comfort wherewith we our selves are comforted of God 2 Cor. 1.4 Yea the whole Church and every particular member thereof have their wisdome and knowledge improved even by their greatest enemies If Arius Sabellius had not vexed the Church the deepe mysteries of the Trinity had not beene so accurately cleered by the Catholike Doctors Subtill arguments well answered breed a cleere conclusion heresie makes men sharpen their wits the better to confute it as Worme-wood though it be bitter to the taste yet it is good to cleere the eyes yea further the very stormes of persecution make us look to our tackling patience and to our Anchor Hope and to our Helme Faith and to our Card the Word of God and to our Captaine Christ whereas security like a calme makes us forget both our danger and deliverer Experience is the best informer which makes Martin Luther say When all is done tribulation is the plainest and most sincere divinity And another most emphatically That Prayer Reading Meditation and temptations make a Divine So that to bee altogether exempt from misery is a most miserable thing CHAP. 16. How it increaseth their patience 13 BEcause the malice of our enemies makes for the increase of our patience We rejoyce in tribulation saith Paul knowing that tribulation bringeth forth patience Rom. 5.3 My brethren saith S. Iames count it exceeding joy when ye fall into divers temptations knowing that the triall of your faith bringeth forth patience Iames 1.2 3. Thus the malice of our enemies doth both prove and improve our patience see it exemplified in Iob and David whose practise doth most excellently confirme this point you know Iob was not so miserable in his afflictions as happy in his patience Iob 31.35 36 37. And David after he had been so many yeeres trained up in the Schoole of Affliction and exeâ—cised with continuall sufferings from innumerable enemies of al sorts became a wonder of patience to all succeeding Ages as take but notice of his cariage towards Shimei and you will say so when this his impotent Subject cursed and cast stones at him and all his Men of war called him Murderer wicked man c. he was so far from revenging it when he might so easily or suffering others that you shall heare him make that an argument of his patience which was the exercise of it Behold my sonne saith he which came forth of my bowels seeketh my life how much more now may this Benjamite do it 2 Sam. 16.11 The wickednesse of an
thou mayst be heard Aske in faith and waver not for he that wavereth is like a wave of the Sea tost of the winde and carried away Verse 6. Wouldst thou have faith be diligent to heare the word preached for Faith comes by hearing Rom. 10.17 Vnto him therefore that is able to doe exceeding abundantly above all that wee can ask or think I commend thee CHAP. 23. Because our enemies are ignorant 2. Reasons in regard of our enemies are three 1 because They are ignorant 2 because They are rather to bee pitied than maligned or reckoned of 3 because Their expectation may not be answered 1 HE wel considers the ignorance of his enemies who being carnall fleshly unregenerate cannot discerne the spirituall objects at which they are offended Father forgive them saith our SAVIOUR of his enemies for they know not what they doe Luke 23.24 Socrates being perswaded to revenge himselfe of a fellow that kicked him answered if an Asse had kickt me should I have set my wit to his and kicke him againe or if a Mastife had bitten mee would you have me go to Law with him And when it was told him another time that such an one spake evill of him hee replyed alas the man hath not as yet learned to speake well but I have learned to contemne what he speakes Diogenes being told that many despised him answered It is the wise mans portion to suffer of fooles Aristotle being told that a simple fellow railed on him was not once moved but said let him beate me also being absent I care not we may well suffer their words while God doth deliver us out of their hands for if we go on in a silent constancy say our eares be beaten yet our hearts shall be free And this heroicall resolution had Saint Paul that chosen Vessell I passe very little to bee judged of you meaning blind sensualists or of mans judgment hee that judgeth me is the Lord 1 Cor. 4.3 4. I regard not quoth Plato what every one saith but what he saith that seeth all things Cato was much ashamed if at any time he had committed any thing dishonest but els what was reproved by opinion onely never troubled him yea when a foole struck him in the Bath and after being sorry for it cryed him mercy he would not come so neare revenge as to acknowledge he had been wronged Light injuries are made none by a not regarding The ignorant multitude among the Iewes said that S. Iohn had a Devill and that Christ was a Glutton and a wine bibber But what saith he by way of answer Wisedome is justified of her Children Matth. 11.18 19. For if the whole world doe contemne a generous Christian he will even contemne that contempt and not thinke it worthy a roome in his very thoughts that common receptacle or place of entertainement And indeed he that le ts loose his anger upon every occasion is like him that lets go his Hawke upon every bayte Besides we may apprehend it a wrong when it is none if we take not heed for those things passe many times for wrongs in our thoughts which were never meant so by the heart of him that speaketh Words doe sometimes fly from the tongue that the heart did never hatch nor harbour Wherefore unlesse we have proofes that carry weight and conviction with them let not our apprehension grow into a suspition of evill else while we thinke to revenge an injury we may begin one and after that repent our misconceptions And it is alwaies seen that a good mans constructions are ever full of charity and favour either this wrong was not done or not with intent of wrong or if that upon misinformation or if none of these rashnesse the â—ault or ignorance shall serve for an excuse And indeed in things that may have a double sense it is good to thinke the better was intended for so shall we both keep our friends and quietnesse CHAP. 24. Because they are rather to bee pittied than maligned or reckoned of 2 BEcause their adversaries are rather to be contemptuously pittied than maligned or reckoned of and that whether we regard their present or future estate Concerning the present If a man distracted and so are wicked men touching spirituall things do raile on us wee are more sorry for him than for our selves let us doe the like in a case not unlike When Iulian in a mocke asked Maris Bishop of Chalcedon why his Galilean god could not helpe him to his sight he replyed I am contentedly blind that I may not see such a Tyrant as thou art Anger alone were it alone in them is certainely a kind of basenesse and infirmity as well appeares in the weaknesse of those Subjects in whom it raigneth as Children Women Old folkes sicke folkes yea a soare disease of the mind Socrates hidding good speed to a dogged fellow who in requitall of his kind salutation returned him a base answer the rest of his Company rayling on theÌ„ fellow were reprehended by Socrates in this manner If any one quoth he should passe by us diseased in his body or distracted in his minde should wee therefore bee angry or had wee not more cause to bee filled with joy and thankefulnesse that we our selves are in better case What need we returne rayling for rayling All the harme that a common Slanderer can doe us with his foule mouth is to shame himselfe What neede had David to loade himselfe with an unnecessary weapon one sword can serve both his enemy and him Goliahs owne weapon shall serve to behead the Master so this mans owne tongue â—hall serve to accuse himselfe and acquit thee Yea as David had Goliah to beare his sword for him so thy very enemy shall carry for thee both Sword and Target even sufficient for defence as well as for offence Wherefore in these cases it hath beene usuall for Gods people to behave themselves like dead Images which though they be railed on and reviled by their enemies yet have eares and heare not mouthes and speak not hands and revenge not neither have they breath in their nostrils to make reply Psal. 115.5 6 7. If you will see it in an example looke upon David he was as deafe and dumbe at reproach as any stock or stone They that seek after my life saith he lay snares and they that goe about to doe me evill talke wicked things all the day sure it was their vocation to backbite and slander but I was as deafe heard not and as one dumbe which doth not open his mouth I was as a man that heareth not and in whose mouth are no reproofes Psal. 38.12 13. This innocent Dove was also as wise as a Serpent in stopping his eares and refusing to heare the voice of these blasphemous Inchanters charmed they never so wisely And as touching their future estate Fret not thy selfe saith David because of the wicked men neither be envious for the evill doers for they shall soone
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
who not onely decreeth and fore appointeth every particular crosse Eccl. 3.1 Rom. 8.28 29. but even effecteth them and brings them into execution as they are crosses corrections trials and chastisements Isaiah 45.7 Amos 3.6 and also ordereth and disposeth them that is limiteth and appointeth the beginning the end the measure the quality and the continuance thereof yea he ordereth them to their right ends namely his owne glory the good of his servants and the benefit of his Church Ier. 30.11 Gen. 50.19 20. 2 Sam. 16.10 Psal. 39. 9. God useth them but as Instruments wherewith to worke his good pleasure upon us our adversaries are but as tooles in the hand of the Workeman and we must not so much looke to the Instrument as to the Author Gen 45.5 and 50.20 Well may the Priests of the Philistims doubt whether their plague bee from God or by Fortune 1 Sam. 6.2 9. but let a Ioseph be sold into Aegypt he will say unto his enemies Ye sent not me hither but God when ye thought evill against me God disposed it to good that he might bring to passe as it is this day and save much people alive or let a David be railed upon by any cursed Shemei he will answer Let him alone for he curseth even because the Lord hath bid him curse David Who dare then say wherefore hast thou done so 2 Sam. 16.10 Or let a Micha be trodden upon and insulted over by his enemy his answer shall bee no other than this I will beare the wrath of the Lord because I have sinned against him untill he pleade my cause and execute judgement for me Micha 7.9 The beleever that is conversant in Gods booke knowes that his adversaries are in the hands of God as a Hammer Axe or Rod in the hand of a smiter and therefore as the Hammer Axe or Rod of it selfe can doe nothing any further than the force of the hand using it gives strength unto it No more can they doe any thing at all unto him further than it is given them from above as our Saviour told Pilate Iohn 19.11 See this in some examples you have Laban following Iacob with one troope Esau meeting him with another both with hostile intentions both go on till the uttermost point of their execution both are prevented ere the execution for stay but a while and you shall see Laban leave him with a kisse Esau meet him with a kisse of the one he hath an oath teares of the other peace with both GOD makes fooles of the enemies of his Church he lets them proceed that they may be frustrate and when they are gone to the uttermost reach of their teather he puls them back to the stake with shame Againe you have Senacherib let loose upon Hezekiah and his people who insults over them intolerably 2 Kings 18. Oh the lamentable and in sight desperate condition of distressed Ierusalem wealth it had none strength it had but a little all the Countrey round about was subdued unto the Assyrian that proud victor hath begirt the wals of it with an innumerable army scorning that such a shovell-full of earth should stand out but one day yet poore Ierusalem stands alone blockt up with a world of enemies helplesse friendlesse comfortlesse looking for the worst of an hostile fury and on a sudden before an Arrow is shot into the City a hundred fourescore and five thousand of their enemies were slaine and the rest run away 2 Kings 19.35 36. If we are in league with God we need not feare the greatest of mâ—n for let the Kings of the Earth be assembled and the Rulers come together Let Herod and Pontius Pilate with the Gentiles and the people of Israel gather themselves in one league against him it is in vaine for they can do nothing but what the hand of God and his Councell hath before determined to be done as Peter and Iohn affirmed to the rest of the Disciples for their better confirmation and comfort Acts 4.26 to 29. Nothing can be accomplished in the Lower-House of this world but first it is decreed in the Vpper-Court of Heaven as for example what did the Iewes ever doe to our Saviour Christ that was not first both decreed by the Father of Spirits and registred in the Scriptures for our notice and comfort They could not so much as throw the Dice for his coat but it was prophesied Psalme 22.18 and Psal. 69.21 It is foretold that they should give him gall in his meat and in his thirst vineger to drinke the very quality and kinde of his drink is prophesied yea his face could not be spit upon without a prophesie those filthy excrements of his enemies fell not upon his face without Gods decree and the Prophets relation Esay 50.6 Now it must needs comfort and support us exceedingly if in all cases we doe but duly consider that inequality is the ground of order that superiour causes guide the subordinate that this sublunary Globe depends on the celestiall as the lesser wheeles in a Clock doe on the great one which I finde thus expressed As in a Clock one motion doth convey And carry divers wheeles a severall way Yet altogether by the great wheeles force Direct the hand unto his proper course Who is he that saith and it commeth to passe when the Lord commandeth it not Lam. 3.37 Suppose the Legions of Hell should combine with the Potentates of the Earth to doe their worst they cannot go beyond the reach of their teather whether they rise or sit still they shall by an insensible ordination performe that will of the Almighty which they least thinke of and most oppose yea saith Austine by resisting the will of God they do fulfill it and his will is done by and upon them even in that they doe against his will That even Satan himselfe is limited and can go no further than his chaine will reach we may see Revel 20.2 More particularly he could not touch so much as Iobs body or substance no not one of his servants nor one limbe of their bodies nor one haire of their heads nor one beast of their heards but he must first beg leave of God Iob 2.6 Nay Satan is so farre from having power over us living that he cannot touch our bodies being dead yea he cannot finde them when God will conceale them witnesse the body of Moses and I doubt not but as the Angels did wait at the Sepulchre of their and our Lord so for his sake they also watch over our graves he could not seduce a false Prophet nor enter into a Hog without license the whole Legion sue to Christ for a sufferance not daring other than to grant that without his permission they could not hurt a very Swine Now if it be fearefull to thinke how great things evill spirits can doe with permission it is comfortable to thinke how they can doe nothing without permission for if GOD must give him leave hee will never