tryumphed over his enemies when most they seemed to tryumph over him Col. 2.15 And the Martyrs who are said by the holy Ghost to overcome the great Dragon that old Serpeut called the Divell and Satan in that they loved not their lives unto the death Rev. 12 11. Their conquering was by dying not by killing and can the back of Charity now bare no load are the sinews of Love grown so feeble And holy David who when he had Saul at his mercy in stead of cutting off his head as his servants perswaded him only cut off the lap 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 in stead of taking away his life as Abishai counselled him he took away his Spear and in stead 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 hear Saul himself confesse 1 Sam. 24.17 to 23. Again 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 fain 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 a Christian truly generous will omit no opportunity of doing good nor do evil though he have opportunity for to may and will not is the Christians laud. Which yet is not all for besides that it is the most generous noble valiant wise divine and Christianlike revenge to passe by and forgive injuries our Saviour Christ in whom is the fountain of all wisdome and knowledge as all the senses are in the head Zach. 4.12 allowes none for magnanimous but such as together with forgiving blesse those that curse them and do good to such as hurt them Matth. 5.44 The case of Moses Steven and many others as I shall shew in Chapter 31. which is true generosity indeed But how contrary is the opinion of the World to the judgment of God and the wisest of men concerning valour For should the greatest and gravost Divine in the Land preach this our impatient Gallants would not beleeve but that it consists in a brave revenge and that an humble patience is an argument of basenesse and that every wrong or disgracefull word is quarrell just enough to shed blood And lest there should want offences or they give place unto wrath as the Apostle adviseth Rom. 12.19 they will strive for the way or contend for the wall even to the death which proves them to be as wise as a wall for they come short of the wisedom of beasts Pliny tells us of two Goates Mutianus being an eye-witnesse which meeting on a straight and narrow bridge that the one could not passe by the other nor turn aside to return back again neither made his way by overturning the other but the one lay down that the other might go over him I pray God their too much turning to the right hand before man cause them not to be set at Christs left hand with those Goates which are destined to everlasting fire But certainly if they amend not their course God shall condemn them for invading his office for vengeance is his and that they call courage he shall judge outrage Woe is me into what unhappy times are we fallen and how hath the devill blinded and bewitcht our Gallants that the wretchedest and basest cowardise should ruffle it out in the garb of valour while the truly valiant passe for and are reputed cowards And how great is the corruption of mans heart which is not ashamed of things shamefull and yet ashamed of things wherein they ought to glory Is this courage to kill one another for the wall as though either of their honours were of more worth then both their souls Yea suppose they overcome is not this power of theirs the greatest infirmity for whether they thus die or kill they have committed murther if they kill they have murthered another if they die they have murthered themselves Surviving there is the plague of conscience dying there is the plague of torments if they both escape yet it is homicide that they meant to kill O that they would take notice of this and lay it to heart But what 's the reason of this their mistake what makes them judge Iob a fool and count David a coward for their humble patience this is the difference there was the faith and patience of the Saints here is the infidelity and impatience of sinners whom the Devill hath bewitcht to glory in their shame or in plain English a reprobate judgment is the only cause for with them every vertue is counted a vice and every vice a vertue as their own words witnesse in nicknaming each vice and grace with opposite titles But as when it was objected to a Martyr that his Christ was but a Carpenters sonne he answered yea but such a Carpenter as built Heaven and Earth so we grant we are Cowards as they tearm us but such cowards as are able to prevail with God Gen. 32.26 28. Exod. 32.10 And overcome the World the Flesh and the Devill 1 Joh. 5.4 Gal. 5.24 1 Joh. 2.14 which is as much valour and victory as we care for CHAP. XIX That suffering 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 seldom proves more grievous than the disease it selfe When once Xantippe the wife of Socrates in the open street pluckt his cloak from his back and some of his acquaintance counselled him to strike her he answers You say well that while we are brawling and fighting together every one of you may clap us on the back and cry Hoe well said to it Socrates yea well done Xantippe the wisest of the twain When Aristippus was asked by one in derision where the great high friendship was become that formerly had been beâ—ween him and Aeschiâ—es he answers It is asleep but I will go and awaken it and did so lest their enemies should make it a matter of rejoycing When Philip of Macedon was told that the Grecians spake evil words of him notwithstanding he did them much good and was withall counselled to chastise them he answers Your counsel is not good for if they now speak evil of us having done them good only what would they then if we should do them any harm And at another time being counselled either to banish or put to death one who had slandered him he would do neither of both saying It was not a sufficient cause to condemn him and
little harm but let it lye it frets deep Wherefore saith one their malice shall sooner cease than my unchanged patience A small injury shall go as it comes a great injury may dine or sup with me but none at all shall lodge with me for why should I vex my self because another hath vexed me That were to imitate the fool that would not come out of the Pound saying They had put him in by Law and he he would come out again by Law or Ahab who because he could not have his will on Naboth would be revenged on himself As the mad-man tears his own hair because he cannot come at his enemies Or Thamar who defiled her self to be revenged of her Father in law Iudah Or little children who one while forbear their meat if you anger them another time if you chance to take away but one of their gugawes amongst many other toyes which they play withall will throw away the rest and then fall a puling and crying out-right Or the Hedg-hog which having laden himself with Nuts and fruits if but the least Filberd chance to fall off as he is going to disburden them in his store-house will fling down all the rest in a peevish humour and beat the ground for anger as Pliny writes 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 feel 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 return one I will suffer many ere I will complain of one and indeavour 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 inferior sordid and base with any full of unquietnesse Satyrus knowing himself cholerick and in that whirty of minde apt to transgresse when he but suspected ill language from any he would stop his ears with wax lest the sense of it should cause his fierce blood to seeth in his distempered skin And good reason if not for wisdomes sake yet for a mans own bodily healths sake For the Emperour Nerva by passionate anger got a Feaver that kild him And the Emperour Valentinianus died by an eruption of blood through anger And Vinceslaus King of Bohemia in his rage of choler against his Cup-bearer fell into a Palfie that killed him Again Caesar although he could moderate his passions having in that civil garboyl intercepted a Packet of Letters written to Pompey from his Favorites 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 grief Both upon wise and mature ground that they might not play booty against themselves in furthering an enemies spite And certainly if we well consider it we shall meet with vexations enough that we cannot avoid if we would never so fain We need not like Cercion in Suidas wrestle or with foolish Pannus go to law with every man we meet And yet some as if they did delight to vex their own souls like the Ethiopians who as Diodorus relates lame themselves if their King be lame will be very inquisitive to know what such a one said of them in private but had they as much wit as jealousie they would argue thus with themselves Small 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 self and never malice the person I might go 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 Salamanders who are never well but when they are in the fire of contention are long lived Like Xenophilus who as Pliny reports lived a hundred and five years without sicknesse Whereas the Raven the Elephant the Hart and the Dove which have no gall Patient Christians one of them outlive many of the other And lastly I might shew that if we â—uffer not here with patience we shall suffer hereafter with grief for the wages of anger is judgement even the judgement of hell fire Mat. 5.22 But two and twenty yards is enough for a piece CHAP. XX. That they bear injuries patiently because their sinnes have deserved it and a farre greater affliction 4. HE suffers his enemies reproaches and persecutions patiently because his sinnes have deserved it and a farre greater affliction David felt the spite of his enemies but he acknowledgeth his sinne to be the cause 2 Sam. 16.11 and God the Author Psal. 39 8. From which consideration he drawes this inference I should have been dumb and not have opened my mouth because thou didst it Vers. 9. and so goeth on Remove thy stroak from me for I am consumed by the blow of thine hand Vers. 10. Whatsoever is the weapon it is thy blow Whence it hath alwayes been 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 Ye sent not me hither but God Gen. 45.8 And Iob being robbed by the Sabeans they being set on by Satan doth not say the Devill took away or the Sabeans took away but the Lord hath taken away Job 1.21 And David speaking of his sonne Absoloms treason I was dumb and said nothing why because it was thy doing Psal. 39.9 And what think you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies the Chief 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 he is silent Mat. 26.62 63. It is true other reasons are given as that he answered nothing because it was now his time to suffer not to do his work 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 main reason Even in like manner it is with the truly gracious they being wronged do not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them like little Children who if they fall will have the ground beaten their false grief is satisfied with feigned revenge But they look higher even to God that occasioned it Or
each other and so were both beheaded together In the Duell of Essendon between Canutus and Edmond Ironfide for the prize of the Kingdom of England after long and equall combate finding each others worth and valour they cast away their weapons embraced and concluded a Peace putting on each others apparell and arms as a ceremony to expresse the atonement of their mindes as if they made transaction of their persons one to the other Canutus being Edmond and Edmond Canutus Wherefore in all things saith Paul to Titus shew thy self an example of good works Tit. 2.7 Under the generall of good works is included Patience as one main 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 them repentance that they may know the truth 2 Tim. 2.24 25. And it stands to good reason for first every Christian is or ought to be a crucified man Secondly Love is Christs badge the nature whereof is to cover offences with the mantle of peace And thirdly Religion bindes us to do good unto all even our enemies so resembling the Sunne which is not scornfull but looks with the same face upon every plot of earth not only the stately Palaces and pleasant Gardens are visited by his beams but mean Cottages neglected Boggs and Moates And indeed sincerity loves to be universall like a light in the window which not only gives light to them that are in the house but also to passengers in the street well knowing that the whole earth and every condition is equidistant from Heaven if God but vouchsafe to shew mercy in which case who would not do his utmost Aristippus being demanded why he took so patiently Dionysius spitting in his face answered The fishermen to take a little Gudgeon do abide to be imbrued with slime and salt water and should not I a Philosopher suffer my self to be sprinkled with a little spittle for the taking of a great Whale The House of God is not built up with blowes A word seasonably given after we have received an injury like a Ruddâ—r sometimes steers 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 pliable and that endeavour is spent to purpose which either makes a friend or unmakes an enemy We need not a more pregnant example then the Levites father in Law I do not see him make any means for reconciliation but when remission came home to his door no man could entertain it more thankfully seeing such a singular example of patience and good condition in his Sonne Aristippus and Aeschines two famous Philosophers being fallen at variance Aristippus came to Aeschines and saies Shall we be friends again Yes with all my heart saies Aeschines Remember then saith Aristippus that though I be your elder yet I sought for peace true saith Aeschines and for this I will ever acknowledge you the more worthy man for I began the strife and you the peace When Iron meets with Iron there is a harsh and stubborn jarre but let wool meet that rougher mettle this yeelding turns resistance into embracing Yea a man shall be in more estimation with his enemy if ingenuous having vanquisht him this way then if he had never been his enemy at all Thy greatest enemy shall if he have any spark of grace yea if he have either bowels or brains confesse ingenuously to thee as Saul once to David Thou art more righteous then I for thou hast rendred me good and I have rendred thee evil as what heart of stone could have acknowledged lesse Saul would have killed David and could not David could have killed Saul and would not Besides the approbation of an enemy as one saith is more then the testimony of a whole Parish of friends or neuters And such a conquest is like that which Evagrius recordeth of the Romans namely That they got such a victory over Cosroes one of the Persian Kings that this Cosroes made a Law That never after any Kings of Persia should move warre against the Romans Actions salved up with a free forgivenesse are as not done yea as a bone once broken is stronger after well setting so is love after such a reconcilement Whereas by returning a bitter answer he makes his enemies case his own even as a mad dog biting another dog maketh him that is bitten become mad too But this is not all for happily it may and not a little further Gods glory and make Satan a loser as thus let us shake off their slanders as Paul did the Vipâ—r 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 transforms them into new Creatures The hope whereof should make us think no endeavour too much For if Zopyrus the Persian was content and that voluntarily to sustain the cutting off his nose ears and lips to further the enterprise of his Lord Darius against proud Babylon what should a Christian be willing to suffer what 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 three Reasons 1. Seem you to forget him and he will the sooner remember himself 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 own sake be silent and then in case thou hearest further of it from another if ill beware of him but condemn him not until thou hearest his own Apology for Who judgement gives and will but one side hear Though he judge right is no good Iusticer Or lastly if not for his sake nor thine own then for Gods sake have patience and bear with him because his maker bears with thee CHAP. XXVIII 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 he was reviled he reviled not again when he suffered he threatned not but
condition no less than if hee should send an Angell to tell us hee knew it and his knowledge compared with his mercy is the â—ust comfort of all our sufferings O God! wee are many times miserable and feel it not thou knowest even those sorrows which we might have thou knowest what thou hast done do what thou pleasest CHAP. 36. That all afflictions from the least to the greatest do come to pass not by accident chance or fortune but by the especiall providence of God Section 1. 2. WEe shall bear the cross with more patience and comfort If wee consider that all afflictions from the least to the greatest do come to pass not by accident chance or fortune but by the speciall providence of God who not onely decreeth and fore-appointeth every particular cross Eccles. 3.1 Rom. 8.28.29 but even effecteth them and brings them into execution as they are crosses corrections trialls and chastisements Isa. 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 hee ordereth them to their right ends namely his own 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 Work his good pleasure upon us As what are our enemies but God's Axes to cut us down not for the fire but for the God's Masons to hew us here in the Mountain that wee may bee as the pollished corner stones of the Temple Psal. 144.12 Or admit the Mason pulls down the House it is not with an intent to destroy it but to re-edifie it and raise it up again in better form and fashion Gods scullions to scowre up the vessell of his House that they may bee meet for the Masters use If then they bee but as instruments and tools in the hand of the workman wee must not so much look 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 bee sold into Egypt he will say to his enemies Yee sent not mee bither but God when yee thought evill against mee God disposed it to good that hee might bring to pass as it is this day and save much people alive Or 〈◊〉 a David bee railed upon by any cursed Shimei hee will answer Let him alone for hee 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 bee trodden upon and insulted over by his enemie his answer will bee no other than this I will bear the wrath of the Lord because I have sinned against him untill he plead my cause and execute judgment for mee Micha 7.9 The believer that is conversant in God's book knows that his adversaries are in the hands of God as a hammer ax or rod in the hand of a smiter and therefore as the hammer ax or rod of it self can do nothing any further than the force of the hand using it â—â—ves strength 〈◊〉 to it so no more can they do any thing at all unto him further than it is given them from above as our Saviour told â—â—late Ioh. 19.11 See this in some examples you have Laban following Iacob with one troop 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 kiss Esau meet him with a kiss of the one hee hath an oath tears of the other peace with both God makes fools of the enemies of his Church hee lets them proceed that they may bee frustrate and when they are gone to the uttermost reach of their teather hee pulls them back to the stake with shame Again 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 walls of it with an innumerable army scorning that such a shovell-full of earth should stand out but one day yet poor Ierusalem stands alone block'd up with a world of enemies helpless friendless comfortless looking for the worst of an hostile fury and on a sudden before an Arrow is shot into the City a hundred fourscore and five thousand of their enemies were slain and the rest run away 2 Kings 19.35 36. God laughs in heaven at the plots of Tyrants and befools them in their deepest projects If hee undertake to protect a people in vain shall earth and hell conspire against them Nothing can bee accomplished in the Lower House of this world but first it is decreed in the Upper Court of heaven as for example what did the Iews ever do 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 Psal. 22.18 and in Psal. 69.21 It is fore-told that they should give him gall in his meat and in his thirst vinegar to drink the very quality and kind 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 God's decree and the Prophets relation Isa. 50.6 Yea let the Kings of the earth bee assembled and the Rulers come together Let Herod and Pontius Pilate with the Gentiles and the people of Israel gather themselvs in one league against him it is in vain for they can do nothing but what the hand of God and his Counsell hath before determined to bee done as Peter and Iohn affirmed to the rest of the Disciples for their better confirmation and comfort Act. 4.26 to 29. No notwithstanding the Devill raged the Pharisees stormed Herod and Pilate vexed Caiaphas prophesied all combined and often sought to take him yet no man laid hands on him untill his hour was come that God had appointed so that by all their plots they were never able to do him any more hurt than onely to shew their teeth Ioh. 7.30 If wee are in league with God wee need not fear the greatest of men Indeed 〈◊〉 was Pilates brag to Christ knowest thou not that I have power to crucifie thee â— Ioh. 19.10 And Labans to Iacob Gen. 31.29 I am able to do you â—huâ—â—â— but they were vain cracks for doth not Pharaohs overthrow tell all boasting Champions that an Host is nothing without the God of Hosts Yea Satan himself was fain to say unto God in Iob's case stretch out now thine
serve God as our servants serve us of which many have too good cloaths others too much wages or are too fine fed to do work as â—sops Hen being over-fed was too fat to lay or perhaps too many under them as a Gentleman having but one servant thought him over-burdened with work and therefore took another to help him but having two one of them so trusted to the others observance that oft-times they were both missing and the work not done then he chose a third but was worse served them then before whereupon he told his friend When I had one servant I had a servant when I had two I had but half an one now I have three I have never an one Few men can disgest great felicity Many a man hath been a loser by his gains and found that that which multiplied his outward estate hath abated his inward and so on the contrary David was never so tender as when he was hunted like a Partridge 1 Sam. 26.20 Ionah was at best in the Whales belly Stevens face never shone so fair as when he stood before the Council Acts 6.15 Whilest the Romans had wars with Carthage and enemies in Affrick they knew not what vices meant in Rome Now if the winter of the one is found to be the spring of the other and the corruption of prosperity the generation of piety who will esteem those things good which make us worse or that evil which brings such gain and sweetness Before I was afflicted saith David I went astray but now I keep thy commandement Psal. 119.67 These evils do press us but it is to God and to holiness Yea how much lower our afflictions weigh us down on Earth so much the more earnestly our affections mount up to Heaven An Egge will swim in sâ—lt water but sink in fresh so we King David among so many publick and private calamities and disasters kept his head above water and stood upright in his heart to God But King Solomon his son even sunk in the midst of delights and pleasures Too much rankness layeth the Corn and Trees over-laden with Fruit are their own ruine Happy was he Iohn 9. in being born blinde whose gain of bodily sight made way for the spiritual 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 supplies it in another The defect of corporal sight hath not seldome mended the memory for what is taken from one sense is divided amongst the rest When Zachary was dumbe Iohn Baptist the voice was a breeding Hannibal had but one eye Appius Claudius Timelon and Homer were quite blinde So was Mulleasses King of Tunis and Iohn King of Bohemia but for the loss of that one Sense they were recompensed in the rest they had most excellent memories rare inventions and admirable other parts Or suppose he send sickness the worst Feaver can come does not more burn up our blood than our lust and together with sweating out the surfets of nature at the pores of the body we weep out the sinful corruption of our nature at the pores of the conscience Yea the Authour to the Hebrews saith of Christ himself that though he were the Son yet as he was man He learned obedience by the things which he suffered Heb. 5.8 As in humane proceedings Ill manners beget good Laws so in Divine the wicked by their evil tongues beget good and holy lives in the godly Whence Plutarch adviseth us so circumspectly to demean our selves as if our enemies did alwayes behold us Nothing sooner brings us to the knowledge and amendment of our faults then the scoffs of an enemy which made Philip of Macedon acknowledge himself much beholding to his enemies the Athenians for speaking evil of him for saith he they have made me an honest man to prove them liars even barren Leah when she was despised became fruitful So that we may thank our enemies or must thank God for our enemies Our souls shall shine the brighter one day for such rubbing the cold winde cleanseth the good grain the hot fire refines the pure gold Yea put case we be gold they will but try us If Iron they will scowre away our rust I say not that a wicked heart will be bettered by affliction for in the same fire that gold is made bright and pure dâ—oss is burnt and consumed and under the same flail that the grain is purged and preserved the husks are broken and diminished Neither are the Lees therefore confounded with the Wine because they are pressed and trodden under the same press or plank but I speak of affliction sanctified and of the godly Yet let not the wickedest man be discouraged for as when Christ called the blinde man the Disciples said Be of good comfort he calleth thee so I may say to thee that art burthned with any kind of affliction Be of good comfort Christ calleth thee saying Come unto me by repentance and amendment of life and I will ease thee of thy sins and sorrows here and hereafter only as the blinde man threw away his garment and followed Christ so do thou answer him I will forsake my sins and follow thee For if God like a prudent Prince makes offers and fames of war it is but to mend the conditions of peace But farewel I am for the already resolved to whom I say if the needle of affliction be drawn through us by reason of wicked mens malice it is but to convey with it the threed of amendment and their worst to the godly serves but as the thorn to the brest of the Nightingale the which if she chance to sleep causeth her to warble with a renewed cheerfulness For as blowes make balls to mount and lashes make Tops to go which oâ— themselves would fall so with their malice we are spurred up to duty and made persevere in it for commonly like Tops no longer lasht no longer we go Yea these very tempestuous showers bring forth spiritual flowers herbs in abundance Devotion like fire in frosty weather burns hottest in affliction Vertue provoked ads much to it self With the Ark of Noah the higher we are tossed with the flood of their malice the neerer we mount towards Heaven When the waters of the flood came upon the face of the earth down went stately Turrets and Towers but as the waters rose the Ark rose still higher and higher In like sort when the waters of affliction arise down goes the pride of life the lust of the eyes In a word all the vanities of the World But the Ark of the soul ariseth as these waters rise and that higher and higher even neerer and neerer towards Heaven I might illustrate this point by many observable things in nature We see Well-waters arising from deep Springs are hotter in Winter then in Summer because the outward
scornful impenitent by how much the more we are enriched advanced and blessed And it is just with God to make us know what we had by what we want But I proceed The enjoyment of the Worlds peace might add to my content but it will endanger my soul how oft doth the recovery of the body state or minde occasion a Relapse in the soul Turn but the Candle and that which keeps me in puts me out The younger brother shal not have all his portion lest he run Riot All the life of Solomon was full of prosperity therefore we finde that Solomon did much forget God but the whole life of David had many enemies much adversity and therefore we see by his penitential Psalms and others that David did much remember God And indeed if God did not often visit us we should serve him as the women of Tartary do their husbands who marry if they be absent but twenty dayes But the fire of correction eats out the rust of corruption And as Vineger with its sharpness keeps flowers from corrupting so their malice keeps our souls from festering Bees are drowned in Honey but live in Vineger Now if sweet meats breed surfets it is gâ—od sometimes to taste of bitter it is good somwhat to unlade when the Ship is in danger by too liberal a ballast I will tell you a Paradox I call it so because few will believe it but it is true many are able to say they have learned to stand by falling got strength by weakness Tho burnt Childe dreads the fire and 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 Satan to spoil Job of his substance â—ob him of his Children punish him in his body Yet mark but the sequel well and you shall finde that he was crost with a blessing As the Physician in making of Treacle or Mithridate for his Patient useth Serpents Adders and such like poison that he may drive out one poison with another Even so our spiritual Physician is pleased to use the malice of Satan and wicked men when he tempereth us the cup of affliction that hereby he may expel one evil with another Yea two evils with one namely the evil of sin and the evil of punishment and that both temporal and eternal Perhaps this byting plaister burneth thee but it healeth thee He suffers us to be afflicted because he will not suffer us to be damned such is the goodness of our heavenly Father to us that even his anger proceeds from mercy he scourgeth the flesh that the spirit may be saved in the day of Iesus Christ 1 Corinthians 5.5 Yea Ioseph was therefore abased in the dungeon that his advancement might be the greater It is true in our thoughts we often speak for the flesh as Abraham did for Ishmael O that Ishmael might live in thy sight No God takes away Ishmael and gives Isaac he withdraws the pleasure of the flesh gives delight to the soul crossing us in our wils that he may advance our benefit As it fared with Manasses whose Chain was more profitable to him then his Crown The man sick of a burning Feaver cries to his Physician for drink he pities him but does not satisfie him he gives him proper Physick but not drink A man is sick of a Pleurisie the Physician lets him blood he is content with it the arm shall smart to ease the heart The covâ—tous man hath a pleurisie of riches God lets him blood by poverty let him be patient it is a course to save his soul. But we are so sensual that no reason can prevail We are sorry to lose the proper cause of our sorrow we are like whining children that will not stay until their Milk be cold but must have it though they be scalded with it Yea it fares with many as with the Mother of Nero let them be damn'd so they may be dubb'd But our Heavenly Father will do us good though we desire the contrary Wherefore if he scourge us any way so we bleed not on till we bleed so we faint not or till we even faint so we perish not let us be comforted for if the Lord prune his Vine he means not to root it up if he ministers Physick to our souls it is because he would not have us die in our sins all is for salvation What if Noah were pent up in the Ark sith he was safe in it what if it were his Prison sith it was his Fort against the waters I might illustrate the point and make it plain by sundry and divers comparisons We know one nail drives out another one heat another one cold another yea out of admirable experience I can witnesse it that for most constitutions there is not such a remedy for a cold in the head or extream tendernesse as a frequent bathing it especially the temples with cold water I can justly say I am twenty years the younger for it Yea one sorrow drives out another one passion another one rumour is expelled by another and though for the most part contraries are cured by contraries yet not seldome will Physicians stop a lask with a purge they will bleed a patient in the Arme to stop a worse bleeding at Nose Again in some Patients they will procure a gentle Ague that they may cure them of a more dangerous disease Even so deals God with us he often punisheth the worser part of man saith Saint Hierome That is the body state or name that the better part to wit the soul may be saved in the day of judgement Neither are chastisements any whit lesse necessary for the soul then medicines are for the body many a man had been undone by prosperity if they had not been undone by adversity they had perished in their souls if they had not perished in their bodies estates or good names It is probable Naamans soul had never been cleansed if his body had not been leprous but his leprous flesh brought him to a white and clean spirit and though affliction be hard of digestion to the natural man yet the sheep of Christ know that to feed upon this salt Marsh is the only preservative against the Rot the experienced Christian knowes that it is good for the soul that the body is sometimes sick and therefore to have his inward man cured he is content his outward man should be diseased and cares not so the sins of his soul may be lessened though the soares of his flesh be increased It is better saith Saint Hierome to have a sick stomack then a grieved minde Yea he desires with Saint Austine that God will send him any plague rather then the plague of the heart And why is it not so with thee I hope thou desirest thy souls safety above all and thou knowest the stomack that is purged must be content to part with some good nourishment that
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 wisdom and knowledge improved even by their greatest enemies If Arrius and Sabellius had not vexed the Church the deep mysteries of the Trinity had not bin so accurately cleared by the Catholike Doctors Subtil Arguments well answered breed a clear conclusion Heresie makes men sharpen their wits the better to confute it as Wormwood though it be bitter to the taste yet it is good to clear the Eyes yea further the very storms of persecution make us look to our Tackling Patience and to our Anchor Hope and to our Helm Faith and to our Card the Word of God and to our Captain Christ whereas security like a calm 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 shewing that knowledge is in many respects cumulative aswel as original like water that besides his own spring-head is fed with other springs and streams That Prayer Reading Meditation and Temptations make a Divine So that to be 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 Saint Paul knowing that tribulation bringeth forth patience Rom. 5.3 My Brethren saith Saint James count it exceeding joy when ye fall into divers temptations knowing that the trial of your faith bringeth forth patience Jam 1.2 3 Thus the malice of our enemies doth both prove and improve our patience see it exemplified in Iob and David whose practice doth most excellently confirm this point you know Iob was not so miserable in his afflictions as happy in his patience Job 31.35 36 37. And David after he had been so many years trained up in the School of affliction and exercised with continual sufferings from innumerable Enemies of all sorts became a wonder of patience to all succeeding ages as take but notice of his carriage 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 hear him make that an argument of his patience which was the exercise of it Behold my son 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 Absalom may rob his Father of comfort but shall help to adde to his Fathers goodnesse it is the advantage of great crosses that they swallow up the lesser One mans sin cannot be excused by anothers the lesser by the greater if Absalom be a Traitor Shimei may not curse and rebel but the passion conceived from the indignity of a stranger may be abated by the harder measure of our own Indeed in the provocation of Nabal he had his lesson to seek but even that slip made him stand the faster afterward And Paul being taken upon the sodain reviled Gods High-priest but he soon checkt himself for it Acts 23.3 5. A weak heart faints with every addition of succeeding trouble perhaps is like that Maid in Scaliger who swoonded at the sight of a Lilly but the strong recollects it self and is grown so skilful that it bears off one mischief with another As in the Fable When the new and old Cart went together the new made a creaking noise under the load and wondred at the silence of the old which answered I am accustomed to these burthens therefore bear them and am quiet So what a degree of patience have some men attein'd unto What a load of injuries can some Christians digest that have been frequent in sufferings and long exercised in the School of affliction Not that they bear them out of baseness or cowardliness because they dare not revenge but out of Christian fortitude because they may not they have so conquered themselves that wrongs cannot conquer them Nay we read of some Ethnicks that could say this of themselves When Alcibiades told Socrates that he could not suffer the frowardness and scolding of Xancippe as he did Socrates answered but I can for I am accustomed to it And we read that Aristides after his exile did not so much as note them that were the cause of his banishment though he were now advanced above them Yea Diogenes rather than want exercise for his patience would crave alms of dead mens statues for being demanded why he did so he answered That I may learn to take denials from others the more patiently Now if we can therefore suffer because we have suffered we have well profited by our afflictions otherwise not To shew that there is nothing so hard and difficult but may be atteâ—n'd to by use and custome give me leave to clear it by some familiar instances We know the custome of any hardship whether it be labour cold or the like makes it easie and familiar you shall have a common Labourer work all day like a Horse without once sweating or being weary Let a Scholar or Gentleman but dig one quarter of an hour you must give him leave to take breath all the day after The face that is ever open yea the eye that is twice as much open as shut is able perpetually to endure the coldest winde can blow when as the rest of the parts would complain of the least blast that is cold Let him that is next neighbour to the Belfrey tell me whether Ringing doth so molest his silent sleep now as formerly Yea the fall of the River Nilus which makes a new commer stop his ears to the natural inhabitants is not so much as heard At Milton neer Sittingborn in Kent is or lately was one William Allen a Tailor that eats between thirty and forty grains of Opium every day the tythe whereof would kill him that is not accustomed thereunto neither can he sleep no not live without it he began but with one grain and so increased the quantity as the operation and quality of it decreased But this is nothing for you have slaves in the Turkish gallies that wil eat neer an ounce at a time as if it were bread Neither in my judgement is it less rare for men to drink a pottle or a gallon of the richest old Canary every day as is usual with some of our Sack-drinkers and Good-fellows without the least inflammation it hath no other operation in them than a cup of six hath with me or hath had with them in diebus illis To conclude as that Girle which Aristotle writes of being nursed with poison in her infancy lived with it after as we do with meat and as that young woman at
himself with an unnecessary weapon one sword can serve both his enemy and him Goliahs own weapon shall serve to behead the Master so this mans own tongue shall serve to accuse himself and acquit thee Yea as David had Goliah to bear his sword for him so thy very enemy shall carry for thee both sword and shield even sufficient for defence as well as for offence Wherefore in these cases it hath been usuall for Gods people to behave themselves like dead Images which though they be rayled on and reviled by their enemies yet have ears and hear 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 look upon David he was a deaf and dumb at reproach as any stock or stone They that seek after my life saith he lay snares and they that go about to do me evil talk wicked things all the day sure it was their vocation to backbite and slander but I was as deaf and heard not and as one dumb which doth not open his mouth I was as a man that heareth not and in whose mouth are no reproofs Psal. 38.12 13. This innocent Dove was also as wise as a Serpent in stopping his ears and refusing to hear the voice of these blasphemous Inchanters charmed they never so wisely And as their words are to be contemned by us so are their challenges to fight When a young Gallant would needs pick a quarrell with an ancient tried Souldier whose valour had made him famous it was generally held that he might with credit refuse to fight with him until his worth shoult be known equivalent to his saying Your ambition is to win honour upon me whereas I shall receive nothing but disgrace from you The Goshawke scorns to fly at Sparrows Those noble Doggs which the King of Albany presented to Alexander out of an overflowing of courage contemned to encounter with any beasts but Lyons and Elephants as for Staggs wilde Boars and Bears they made so little account of that seeing them they would not so much as remove out of their places And so the Regenerate man which fighteth daily with their King Satan scorns to encounter with his servant and slave the carnall man And this is so far from detracting that it adds to his honour and shews his courage and fortitude to be right generous and noble Again secondly The wager is unequall to lay the life of a Christian against the life of a Russian and the blind sword makes no difference of persons the one surpassing the other as much as Heaven Earth Angels men or men beasts even Aristippus being derided by a scarless souldier for drooping in danger of shipwrack could answer Thou and I have not the like cause to be afraid for thou shalt only lose the life of an Asse but I the life of a Philosopher The consideration whereof made Alexander when he was commanded by Philip his Father to wrastle in the games of Olympia answer he would if there were any Kings present to strive with him else not which is our very Case and nothing is more worthy our pride than that which will make us most humble if we have it that we are Christians When an Embassadour told Henry the fourth that Magnificent King of France concerning the King of Spains ample Dominions First said he He is King of Spain is he so saith Henry and I am King of France but said the other He is King of Portugall and I am King of France saith Henry He is King of Naples and I am King of France He is King of Sicily and I am King of France He is King of Nova Hispaniola and I am King of France He is King of the West Indies and I said Henry am King of France He thought the Kingdom of France only equivalent to all those Kingdoms The application is easie the practise usuall with so many as know themselves heirs apparent to an immortall Crown of glory And as touching their future estate Fret not thy self saith David because of the wicked men neither be envious for the evill doers for they shall soon be cut down like grass and shall wither as the green herb Psal. 37.1 2. This doth excellently appear in that remarkable example of Samaria besieged by Benhadad and his Host 2 King 7.6 7. As also in Haeman who now begins to envy where half an hour since he had scorned as what could so much vex that insulting Agagite as to be made a Lackie to a despised Iew yea not to mention that which followed stay but one hour more the basest slave of Persia will not change conditions with this great favourite though he might have his riches and former honour to boot I might instance the like of Pharaoh Exod. 15.9 10 19. Senacherib Isa. 37.36 37 38. Herod Acts 12.22 23 and many others but experience shews that no man can sit upon so high a Cogue but may with turning prove the lowest in the wheele and that pride cannot climbe so high but Iustice will sit above her And thus are they to be contemned and pitied while they live and when they die 3. After death the Lord knoweth how to deliver the godly out of temptation saith Peter and to reserve the unjust unto the day of judgement to be punished 2 Pet. 2.9 Alas were thy enemy sure to enjoy more Kingdoms than ever the Devill shewed Christ to be more healthfull than Moses to live longer than Methuselah yet being out of Gods favour this is the end to have his Body lye hid in the silent dust and his Soul tormented in hell fiâ—e And upon 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 speak evil of him the Philosopher replied That he had not so much idle time as once to think of him knowing there was a just God would one day call him to a reckoning The Moon looks never the paler when Wolves howâ— against it neither is she the slower in her motion howbeit some Sheepherd or Lyon may watch them a good turn Wherefore saith St Gregory Pray for thine enemies Yea saith St Paul be gentle toward all that do thee evill and instruct them with meekness proving if God at any time will give them repentance that they may knrw the truth and some to amendment of life out of the snare of the Devill of whom they are taken prisoners to do his will 2 Tim. 2.25 26. Which thing himself had formerly found of force for with that contrary breath I mean that one prayer which St Steven made at his death he was of a so made a friend of a Saul a Paul of a Persecutor a Preacher of an Imposter a Pastor a Doctor of a Seducer of a Pirate a Prelate of a blasphemer a blesser of a thief
committed it to him that judgeth righteously 1 Pet. 2.23 And the Prophet David of himself I return not reviling for reviling for on thee O Lord do I wait thou wilt hear 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 himself 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 recompensed 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 be 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 own head 1 Sam. 25.38 39. And that insolent and intolerable wrong of railing Shimei being left to the Lord he did revenge it in giving Shimei up to such a stupidity that he ran himself wilfully upon his own deserved and shamefull death Or if God do it not himself by some immediate judgement nor by the hand of the Magistrate yet he will see that some other shall do it though the wronged party be willing to put it up as for example Sampsons Father in Law for taking away his Wife and she for her falshood though they were not punished by him that received the wrong yet the Philistims burnt both her and her Father Judg. 15. Again though the Philistims were not punished by the Timnite or his daughter whom they burnt with fire yet they were by Sampson who smote them hip and thigh with a mighty plague Iudg. 15. From which examples we may draw this argument If the Lord thus revenge the cause of mens particular and personall wrongs much more will he revenge his own cause for in this case I may say to every childe of God which suffereth for Religion sake as Iehaziel by the Spirit of God said unto all Iudah the inhabitants of Ierusalem and King Iehosaphat The battell is not yours but Gods wherefore you shall not need to fight in this battell stand still move not and behold the salvation of the Lord towards you 2 Chron. 20.15 17. Yea it stands upon Christs honour to maintain those that are in his work And Gods too to defend such as suffer for his sake and he that traduceth or any way wrongs thee for thy goodnesse his envy strikes at the Image of God in thee because he hath no other way to extend his malice to the Deity it self as is apparent by these Scriptures which will be worth thy turning to Psal. 44.22 69.7 83.2 to 10. Prov. 19.3 Rom. 1.30 Matth. 10.22 25.45 Luk. 21.17 Zach. 2.8 1 Sam. 17.45 Psal. 74.22 23. Acts 5.39 Psal. 139 20. Isa. 54.17 1 Thes. 4.8 Ioh. 15.18 to 26. Numb 16.11 Saul Saul saith Christ seeing him make havock of the Church why persecutest thou me I am Iesus whom thou persecutest Acts 9.4 5. and Iesus was then in Heaven Cain imbrews his hands in the blood of his own brother because he was better and better accepted than himself God takes upon him the quarrell and indeed it was for his sake that Abell suffered Now if we may safely commit our cause and our selves to God in the greater matters much more in petty things as are evill words I but saith the weak Christian I am so wronged reviled and slandered that it would make a man speak like Aeagles that famous wrestler that never spake before in his life Answer There is no such necessity For first Who ever was that was not slandered Secondly Let him speak evill of thee yet others shall not beleeve him or if the evill and ignorant do yet report from wise and good men shall speak thee vertuous Yea thirdly Though of some the slanderer be beleeved for a while yet at last thy actions will outweigh his words and the disgrace shall rest with the intender of the ill The constancy of a mans good behaviour vindicates him from ill report Fourthly There 's no cause of thy answering innocency needs not stand upon its own justification for God hath undertaken to vindicate it either by friends as when Ionathan and Michol both son and daughter opposed their own Father in his evill intents to take Davids part and vindicate his reputation 1 Sam. 19 4 5 11 12. Or by enemies as when Pilate pronounced him innocent whom he condemned to die which shewes that innocency cannot want abetters and when Caiaphas was forc't to approve that Christ in the Chair whom he condemned on the Bench. And when Iulian was compelled to cry out O Galilean thou hast overcome And when Balaam was forc't to blesse those for nothing whom he was hired to curse They that will speak the evill they should not shall be driven to speak the good they would not Or by strangers that stand by as when young Daniel stept up to clear Susanna of that foul aspersion Or lastly by himself as he often vindicated Mary O holy Mary I admire thy patient silence thy Sister blames thee for thy piety the Disciples afterwards blame thee for thy bounty and cost not a word falls from thy lips in a just vindication of thine honour and innocency but in an humble taciturnity thou leavest thine answer to thy Saviour How should we learn of thee when we are complained of for well doing to seal up our lipps and expect our righâ—ing from above And how sure how ready art thou O Saviour to speak in the cause of the dumb Martha Martha thou art carefull and troubled about many things but one thing is needfull and Mary hath chosen the better part What needed Mary to speak for her self when she had such an Advocate she gave Christ an unction of thankefullnesse he gave her an unction of a good Name a thing better then oyntment Eccles. 7.1 Again the Lâ—per praiseth God Christ praiseth the Lâ—per True ill tongues will be walking but we need not repine at their insolency why should we answer every dog that barks with barking again But admit God should omit to revenge thy cause yet revenge not thy self in any case for by revenging thine own quarrell thou makest thy self both the Iudge the Witnesse the Accuser and the Executioner only use for thy rescue Prayer to God and say as Christ hath enjoyned Lead me not into temptation but deliver me from evil Matth. 6.13 and it sufficeth Yet if thou wilt see what God hath done and what he can and will do if there be like need hear what Ruffinus and Socrates write of Theodosius in his wars against Eugenius When this good Christian Emperour saw
them drink whereas they stript him of his party-coloured-coat he gave them all change of rayment whereas they sold him for twenty pieces of money he would not sell them Corn but gave it them freely and put their money again into their sacks whereas they cast him into a pit without either bread or water he brought them into his own lodging and feasted them sumptuously with delicate fare and gave them of the best wine Thus he gave them a good measure pressed down and shaken together yea running over into their bosomes of kindnesse for unkindnesse And thus holy David 〈◊〉 in the steps of good Ioseph Psal. 38.12 to 15. 1 Sam. 26.20 For when Saul had bent his howe and made ready the arrowes within his quiver to shoot at this upright in heart and sweet singer of Israel Yea when this Fowler hunted him like a Partridge to the mountains so that his soul was â—ain to ask for the wings of a Dove that he might fly away and be at rest Yet see when his mortall foe was delivered into his hand in the Cave he would not lay hands on his enemy nor suffer his blood-thirsty followers to fall upon him but only to give him notice what he could have done cut off the lap of his garment and rendred him good for evill as Saul himself confessed 1 Sam. 24.18 Yea again when he found him asleep in the field he spared his life which was in his hand and to give him a second warning only took away his pot of water and his speaâ— â—â— Sam. 26. And lastly of Stevâ—n who when the Iews were stoning him to death kneeled down and cried with a loud voice Lord â—ay not this sinne to their charge Acts. 7.60 A true Scholer of CHRIST For first He prayed for enemies Secondly For mortall enemies that stoned him Thirdly In hot blood at the time when they wronged him most â— as being more sorry for their ryot than for his own ruin Now what is it that we suffer being compared with their sufferings Even nothing in a manner Ye have not saith St Paul to the Hebrews yet resisted unto blood we have passed saith the Prophet through fire and water not fire only as the three Children nor wâ—ter only as the Israelites but fire and water all kinde of afflictions and adversities For shame then let us passe through a little tongu-tryall without the least answering or repining In which take M â— Calvin for a pattern who said Though Luther call me a Devill yet I will honour him as a dear servant of God 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 sixteen solid 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 seems below himself the vilest creature knowes how to turn again but to command himself not to resist being urged is more then Heroicall Here then is matter worth your emulation worthy your imitation Again Behold the Reasons why God suffers you to deride hate and persecute his people which are likewise declared to be sixteen in number and those no lesse weighty of which three concern his own glory thirteen our spiritual 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 devillish enmity against the seed of the Woman And then you will acquit the Religious with Christ and his Apostles for well doing or confesse that you condemn Christ and his Apostles with them as Erasmus said in his own defence But if of the two you will choose to go on and perish your blood be on your own heads and not on mine I have discharged my duty CHAP. XXXII Rules to be observed touching Thoughts Words and Deeds when we are wronged I Must needs confesse may some say you have shewn sixteen 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 himself a Sheep 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 bear 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 Shimei Evill natures grow presumptuous upon forbearance In good natures and dispositions injury unanswered growes weary of it self and dies in a voluntary remorse but in those dogged stomacks which are only capable of the restraints of fear the silent digestion of a former wrong provokes a second Neither will a Beef braind follow be subdued with words Wherefore mercy hath need to be guided with wisdome lest it prove cruell to it self Neither doth Religion call us to a week 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 defendiâ—g 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 stroak Indeed when the persecuted Christians complained against their adversaries to Iulian the Emperour desiring justice he answered them as some of our scoffers may do in the like case It is your Masters commandment that you should bear all kinde of injuries with patience But what did they answer It is true he commands us to bear all kindes of injuries patiently but not in all cases besides said they we may bear them patiently yet crave the Magistrates ayd 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 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 suspicion yet it doth not thrust out discretion it judgeth not rashly but it judgeth justly it is not so sharp sighted as to see a moat where none is nor so purblinde but it can discerne a beam where it is the same spirit that saith Charity beleeveth all things 1 Cor. 13.7 saith also that a fool beleeveth all things Prov. 14.15 and Charity is no fool as it is not easily suspicious so neither lightly credulous It is neither simple
merit But if wee think of our deliverance from the fire of Hell â—his is cause enough to make us both pâ—tient and thankfull though the trifles weâ— delight in bee taken from us Lord take away what thou pleasest for thy glory and my good so long as thou savest mee from the fire of Hell and thy everlasting wrath Neither is there a better remedy for impatience than to cast up our receipts and to compare them with ouâ— deservingâ— if thou lookest upon thy sufferingâ— thou shalt find them far easier than thy sins have deserved nothing to what thy fellow Saints and Christ thy elder brother hath suffered before thee at a Lyons den or a fiery furnace not to turn tâ—ile were a commendation worthy a Crown do but compare thy own estate with theirs and thou shalt find cause to bee thankfull that thou art above any rather than of envy or malice that any is above thee to domineer and insult over thee Yea compare thine own estate with thine enemies thou shalt see yet greater cause to bee thankfull for if these temporary dolors which God afflicts his people with are so grievous to thee how shall thine and Gods enemies though they suggest to themselvs that God is all mercy as if hee wanted the other hand of his justice endure that devouring fire that everlasting burning Isa. 33.14 Psal. 68.21 Doth he make bloody wayls on the backs of his Children and shall bastards escape doth hee deal thus with his Sons what will hee do with his Slaves cannot all the obedience of his beloved ones bear out one sin against God as wee see in Moses David Zachary c. Where will they appear that do evill onely evill and that continually The meditation whereof may bee of some use to thee Thales beeing asked how adversity might best bee born answered By seeing our Enemies in worse estate than our selves CHAP. 39. That the more wee suffer here so it bee for righteousness sake the greater our reward shall be heareafter 5 FIâ—thly wee shall bear the Cross with more patience and comfort if with Moses wee shall have respect unto the recompence of reward which is promised to all that notwithstanding what they shall suffer persevere in well doing Great are our tryals but salvation in heaven will one day make amends when we shall have all tears wiped from our eyes when wee shall cease to grieve cease to sorrow cease to suffer cease to sin when God shall turn all the water of our tears into the wine of endless comfort Yea when our reward shall bee so much the more joyous by how much more the course of our life hath been grievous First see what promises are made to suffering Blessed are they which mourn saith our Saviour for they shall bee comforted Matth. 5.4 Blessed are they which suffer persecution for righteousness for theirs is the Kingdom of heaven ver 10. They that suffer here for well-doing shall bee Crowned hereafter for well-suffering Blessed shall you bee when men revile you and persecute you and say all manner of evill against you for my sake fasly Rejoice and be glad for great is your reward in heaven ver 11.12 And nothing wee suffer here can bee compared either with those woes wee have deserved in Hell or those joyes wee are reserved to in Heaven When Maâ—cus Marcellus who was the first that saw the back of Hanniball in the field was asked how hee durst enter into battaile with him hee answered I am a Romane born and a Souldier and by him I shall make my â—â—own everlasting How much more should the hope of life immortall wâ—â—ch is the life of our lives mortall whet our sortiâ—ude and encourage us in the Christian warfare And so it hath done with thousands Origen was so earnest to suffer with his Father when hee was but sixteen years of age that if his Mother had not kept his cloaths from him hee would have run to the place where his Father suffered to profess himself a Christian and to have suffered with him which was a common thing with the Martyrs making all hast lest they should miss of that noble entertainment Yea it hath not onely been common for men in a bravado to encounter death for a small flâ—sh of honour but you shall see a hired servant venture his life for his new master that will scarce pay him his wages at the years end And can wee suffer too much for our Lord and Master who giveth every one that serveth him not Fields and Vineyards as Saul pretended 1 Sam. 22. Nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred-fold more than wee part withall in this life and eternall mansions in Heaven Iohn 14 2. Therefore Bazil when hee was offered money and preferments to tempt him answered Can you give me money that can last for ever and glory that may eternally flourish And certainly nothing can bee too much to endure for those pleasures which endure forever Yea if the love of gain makes the Merchant refuse no adventures of Sea if the sweetness of honey makes the Bears break in upon th hives contemning the stings Who would not get heaven at any rate at any cost or trouble whatsoever But to go on Behold saith God it shall come to pass that the Devill shall cast some of you into prison that yee may bee tried and yee shall have tribulation ten days yet fear none of those things which thou shalt suffer For be but thou faithfull unto death and I will give thee the Crown of life Rev. 2.10 And again Blessed is the man that endureth temtatation for when hee is tried hee shall receive the Crown of life Jam. 1. veâ— 12. A Crown without cares without rivals without envy without end Now if you consider it The gain with hardness makes it far less hard The danger 's great but so is the reward The sight of glory future mitigate the sence of misery present For if Iacob thought not his service tedious because his beloved Rachell was in his eye what can be thought grievous to him that hath Heaven in his eye Adrianus seeing the Martyrs suffer such grievous things hee asked why they would endure such misery when they might by retracting free themselvs to which one of them aleadged that text Eye hath not seen nor ear heard c. the nameing whereof and seeing them suffer so cheerfully did so convert him that afterwards hee became a Martyr too Lastly not to enlarge my self as I might in promises of reward Whosoever shall forsake Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my name sake he shall receive an hundred-fold more and shall inherit everlasting life Matth. 19.29 This is â— treasure worthy our hearts a purchase worth our lives Wherefore eye not the stream thou wadest through but the firm Land thou tendest to And indeed who is there that shall hear these promises and compare
men of corrupt mindes reprobate concerning the faith being before of old ordained to condemnation 2 Tim. 3.1 to 13. 2 Pet. 2. 2 and 3.3 Jude 4 10.16 18 19. And so much of the third particular CHAP. VII FOurthly It would be considered that what you suffer is far short of what others have suffered before you for whereas you suffer a little tongue-persecution your betters and such as the world was not worthy of have suffered 〈…〉 and scourgings bonds and imprisonments were stoned sawn 〈…〉 the sword endured the violence of fire were rackt 〈…〉 desarts and mountains in dens and caves of the earth in sheâ—p 〈…〉 〈…〉 destitute afflicted and tormented Not â—â—â—â—epting delive 〈…〉 might obtain a better 〈…〉 stoned some crucified some beheaded some thrust thorow with spears some burnt with fire some broiled some brained with many the like and worse kinds of death for we read of no lesse then twenty nine several deaths they were put unto But to clear your sight I le give you some particular instances of the several wayes that the best of Gods people have suffered before you First You shall finde that it hath been the manner of wicked men out of this enmity to envy the vertuous and good estate of the godly as Cain envied Abâ—l Gen. 4.5 Secondly To contemn their supposed mean estate as Sanballat Tobiah and Gershom with the rest of that crue contemned Nehemiah and the Iewes Nehem. 4.1 2 3. Thirdly To rejoyce at their supposed evill estate as the Princes of the Philistins did at Sampsons blindness and bondage Judg. 16.25 Fourthly To hate them as all carnal men hate the members of Christ Matth. 10.22 Fiftly To murmure against them as the Israelites murmured against Moses and Aaron Numb 11.1 and 14 2 3. Sixthly To censure their actions and misconster their intentions as Eliab did Davids zeal for Gods glory in fighting with Goliah 1 Sam. 17.28 and those wicked ones his fasting and mourning Psal. 35.13 to 17. Seventhly By carrying tales of them unto others as Doeg did to Saul of David and Ahimeleck 1 Sam. 22.9 10. and the Ziphims 1 Sam. 23.19 20. and 26 1. Eightly To perswade and give divelish counsel to others like themselves to persecute them as the Princes and Rulers did to Zedekiah the King against Ieremiah Jer. 38.4 Ninthly To scoff at them as Ishmael scoft at Isaac Gen. 21.9 Tenthly To nick-name them as the Iews did Paul Acts 24.14 and all the Disciples 1 Cor. 4.9 10. Eleventhly To revile and rail on them as the Iews did upon Paul and Barnabas Acts 13.45 Twelfthly To raise slanders of them as those wicked men slandered Naboth confirming the same with an Oath 1 Kings 21. Thirteenthly To curse them as Goliah cursed David 1 Sam. 17.43 and also Shemei 2 Sam. 16.7 to 15. Fourteenthly To threaten them as all the men of Sodom did Lot Gen. 19.9 Fifteenthly By subtilty to undermine them in talk that they might betray them as the false Prophets and other enemies of the truth undermined Ieremiah seeking every way to destroy him Ier. 18. 18 c. Sixteenthly By using scornful and disdainful gestures to despight them as Goliah against David 1 Sam. 17.42 and also those wicked ones Psal. 22.7.13 and 35.16 and 109.25 Seventeenthly To withstand and contrary the doctrine which they are commanded by God to deliver As Elymas the Socerer withstood Paul and Barnabas in their preaching Acts 13. 8. Eighteenthly To combine themselves together and lay divellish plot to destroy them as Demetrius with the rest of the Craftsmen conspired the death of Pauls companions Acts 19. and likewise more then forty of the Iews which bound themselves by a curse not to eat nor drink till they had killed 〈◊〉 in which conspiracy the chief Priests were likewise assistants Acts 23.12 14. Nineteenthly To imprison them as the malicious Priests did 〈◊〉 Jer. 36.5 Twentieth To strike them as Zedekiah the false Prophe◠〈◊〉 Micaiah 1 Kings 22 24. Twenty one To hurt and maim them 〈…〉 of Antiochia and Iconium did Paul Acts 14.19 Twenty two and 〈◊〉 slay them as Iezabel did all the Prophets of the Lord 〈◊〉 1 Kings 18.4 CHAP. VIII Now to speak nothing in this place of the diversity of deaths and tortures that millions of Martyrs have suffered for professing of Christs Name and keeping of a good Conscience though their sufferings were nothing either to what their sins hâ—d deserved or to what their Saviour had done and suffered for them for he enduâ—ed many a little death all his life for our sakes and at length that painful shameful and cursed death of the Crosse yea he suffered every one of these two and twenty ways before-mentioned and that from his own countrymen and kinsfolks yea of the Chief Priests Scribes and Pharisees who were teachers and expounders of the Law and which sate in Moses chair For he was Envied Matth. 26.15 Contemned Mat. 12.24 and 13.55 Rejoyced at in his misery and distresse Matth. 27.29 Hated Joh. 77. Murmured against Luke 15.2 Had his actions and intentions mis-construed Matth. 11.19 Had tales carried of him Matth. 12.14 and divelish counsel given against him Matth. 27.20 was scoffed at Matth. 27.42 Nicknamed Matth. 13.55 Railed on Luke 23.39 Slandered Matth. 28.13 Cursed Gal. 3.13 Threatned John 11.53 Undermined in talk that they might accuse him Matth. 22.15 They used disdainful gestures before him Matth. 27.29 39. Withstood him in his preaching and contraried his doctrine Luke 5.21 Matth. 9.34 Combined together and laid divelish plots to destroy him Mat. 12.14 Took him prisoner Matth. 26.57 Smote him Luke 22.64 Hurt and wounded him Matth. 27.29 John 19.34 And lastly they put him to death Mat. 27. 35. And why all this not for any evil they found in him for their own words are He hath done all things well Mark 7 37. He hath done such was his power all things such was his wisdom well such was his goodness and yet crucified and every way abused he must be But it was for his zeal purity and holiness and because his life and practice was clean contrary to theirs his doctrine too powerfull and pure for such carnal hearts to imbrace or endure Now cast up thy Receits and compare them with thy deservings look upon thy deliverance from the fire of hell Yea look but upon thy sufferings single and thou shalt finde them nothing to what thy fellow Saints and Christ thy Elder brother hath suffered before thee At a Lions Den or a fiery furnace not to turn tail were something worthy a Christian. Yea compare thine own estate with thine enemies and thou shalt see yet greater cause to be not only patient but thankful For if these scoffs and flouts of men like thy self are so grievous to thee how will thine and Gods enemies indure those mocks and flouts of the divels in hell how will they indure that devouring fire that everlasting â—urning Isa. 33.14 Psal. 68.21 And the way not to repine at those above
Learned as that which proceeds from Religion He that upright in his wayes saith Solomon is an abomination to the wicked Prov. â—7 My â—â—me sayes Luther is more odious to them then any thief or 〈…〉 Christ was more detestable to the Iews then Barabas And it 〈…〉 enough for the Pope was so busie and hot against Luther that he 〈…〉 all Christandom against the Turk which declared that he would easier digest Mahometisme then Lutheranisme The case of two many in our dayes in opposing the Reformation Behold saith David mine enemies for they are many and they hate me with a cruel hatred Psal. 25.19 Yea so cruel that it makes their teeth gnash and their hearts burst again as it fared with those that stoned Stephen Acts 7.54 This made the truths adversarâ—es give St. Paul stripes above measure 2 Cor. 11.23 And the Heathen Emperors to devise such cruel tortures for all those that but profest themselves Christians This made Ahab so hate Eliah that there was not one Kingdom or Nation where he had not sent to take away his life 1 King 18.10 And this made the Papists dig many of our choice Ministers out of their graves that they might the better curse them with Bell Book and Candle Yea ask from East to West from one Pole to the other search all records under Heaven if ever there was the like of the intended Powder-plot Neither does this hatred extend it self to this or that person alone but to the whole generation of the godly as is well exprest Psal. 83. Come let us cut them off from being a Nation and let the Name of Israel be no more in remembrance ver 4.12 And the like we see in Haman whose hatred to Mordecai was so deadly that he thought it too little to lay hands on him only except he destroyed all the Iews his people that were throughout the whole Kingdome of Ahashuerosh Esth. 3.5 6. For the effecting whereof he offered ten thousand talents of silver into the Kings treasury ver 9.13 And of his mind was Herodias who preferred the head of Iohn Baptist before the half of Herods Kingdom And such another was cruel Arundale Archbishop of Canterbury who swore he would not leave a slip of professors in this Land And the world is no changling for this age hath but two many such Hamans and Arundales who so hate the children of God that they wish as Caligula once did of the Romans that they had all but one neck that so they might cut it off at a blow were it in their power As why are not our Sanctuaries turned into Shambles and our Beds made to swim with our Bloods but that the God of Israel hath crossed the confederacy of Balack and their wickedness doth not prosper For their studies are the plots of our ruine and the best they intend is the destruction and overthrow of Religion or the religious or both Mat. 24.9 Iohn 16.2 Yea their enmity and hatred is so virulent and bitter that were their power answerable to their wills and malice the brother would betray the brother to death the father the son and the children would rise up against their parents and cause them to die the kinsman against the kinsman and the friend against the friend only for profeâ—â—â—â— Christs Name and being religious as himself affirms Matth. 10.34 35 36. 〈◊〉 21.16 17. Neither is it strange for this was one of the ends of Christs 〈◊〉 into the world as appears Matth. 10.34 35. where himself saith Think 〈…〉 I am come to send peace but the sword meaning between the seed of the â—â—â—â—pent and the seed of the woman for I am come to set a man at variance 〈…〉 his father the daughter in law against the mother in law and 〈…〉 shall be they of his own housheld Luke 12.51 52 53. Neither want we Presidents of this For by whom was upright 〈…〉 cuted and slain but by his own brother Cain who scoft at righteou 〈…〉 hara put to death for imbracing the Christian faith but by her own Father Dioscorus who made Serena the Empress a Martyr for her faith in Christ but her own husband Dioclesian who helped to burn Bradford but Bourn whose life he had formerly saved And lastly By whom was our Saviour Christ betrayed but by his own Disciple Iudas CHAP. XI Convert WHerein consists their unlikeness and contrariety Minister There be more differences between the children of God and the children of the Devil then there are between men and beasts But principally they differ in their judgements affections and actions How they differ in their judgements and affections I have shewn upon another occasion How in their actions and practice which occasions the greatest strife and discord I will acquaint you as briefly as I can There is nothing more common then for all sorts and kindes of men to hate scorn persecute reproach revile accuse slander and condemn the religious because their own works are evil and wicked and the others good holy and righteous As wherefore slew Cain his brother saith S. Iohn but because his own works were evil and his brothers good 1 Joh. 3.12 Why was Ioseph accused of his Mistress for an adulterer and thereupon committed to prison but because he would not be an adulterer like her Gen. 39 yea it was his party coloured coat composed of all kinds of graces and blessings that formerly procured his brethrens hate Wherefore was holy David as himself complains almost in every Psalm had in derision hated slandered reviled contemned and made a proverb and song of the drunkards and other wicked men which sate in the gate but because he followed the things that were good and pleasing unto God and in him put his trust Psal. 11.2 and 22.6 7 8. and 37.14 and 69.10 11 12. And lastly for I might be endlesse in the prosecution of this Why were all the just in Solomons time had in abomination and mockt of the wicked but because they were upright in their way and holy in their conversation Pro. 29.27 Or those numberless Martyrs whose souls S. John saw under the Altar Rev. 6.9 killed but for the Word of God and for the testimony which they maintained And the Mister himself not for any evil as themselvs are forced to confess Mar. â— 37 Which examples sufficiently prove that that great Dragon the Devil and these his Subjects are wroth with none but the woman and the remnant of her 〈◊〉 which keep the Commandements of God and have the testimony of Iesus 〈◊〉 12.17 All was quiet at Ephesus before S. Paul came thither but then 〈◊〉 arose no small strife about that way Acts 19.23 c. A wolf flies not upon 〈…〉 sheep we can with delight look upon the picture of a Toad It is your 〈◊〉 Christian that is most spighted and persecuted As how many with 〈◊〉 may complain with Ieremy that because they live a godly life themselves 〈…〉 all upon others to do the same they
the Emperour Augustus who though of a most tenacious and retentive memory would forget wrongs as soon as they were offered Or Agathocles Antigonus and Caesar who being great Potentates were as little moved at vulgar wrongs as a Lyon at the barking of Curres yea the Orator gives it as a high praise to Caesor that he could forget nothing but wrongs remember nothing but benefits and who so truly noble as he that can do ill and will not True It is not rare to see a great man vex himself at the neglect of a peasant but this argues a poor spirit A true Lyon would passe it by with an honourable scorn You 'l confesse then 't is Princely to disdain a wrong and is that all No forgivenesse saith Seneca is a valiant kinde 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 Like the Flint he hath fire in him but it appears not untill you force it from him Who more valiant than Ioshna and he held it the noblest victory to overcome evil with good for the Gibeonites took not so much pains in coming to deceive him as he in going to deliver them And Cicero more commends Caesar for overcoming his own courage in pardoning Marcellus than for the great victories he had against his other enemies Yea a dominion over ones self is greater then the Grand Signiory of Turkie For as the greatest knowledge is truly to know thy self so the greatest conquest is to subdue thy self He is a wise man that can avoid an evil he is a patient man that can indure it but he is a valiant man that can conquer it And indeed for a man to overcome an enemy and be overcome by his own passions is to conquer a petty village with the losse of a large City What saith a Father Miserable is that victory wherein thou overcomest thine enemy and the Divell in the mean time overcomes thee thou slayest his body the Divell thy soul Now we deem him to have the honour of the warre that hath the profit of it But as an Emperour said of the means prescribed him to cure his Leprosie which was the blood of Infants I had rather be sick still than be recovered by such a medicine so wilt thou in this case if thou hast eitheâ— bowels or brains Yea if the price or honour of the conquest be rated by the difficulty then to suppresse anger in thy self is to conquer with Hercules one of the Furies To tame all passions is to lead Cerberus in chains and to indure afflictions and persecutions strongly and patiently is with Atlas to bear the whole World on thy shoulders as saith the Poet. It is no shame to suffer ill but to do it to be evil we are all naturall disposed to be holy and good is the difficulty Yea every beast and vermine can kill it is true prowesse and honour to give life and preserve it Yea a beast being snarled at by a cur will passe by as scorning to take notice thereof I but is it wisdome so to do Yes first the ancient received opinion is that the sinews of wisdome are slownesse of 〈…〉 None more wise then Salomon and he is of opinion That it is the glory of a man to passe by an offence Prov. 19.11 We fools think 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 judgment and to this of Salomon the wisest heathen have set their seal 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 And Demosthenes being reproached by one answers I will not strive with thee in this kinde of fight in which he that is overcome is the better man But how Socrates whom the Oracle of Apollo pronounced the wisest man alive and all the rest of the Philosophers approved of it both by judgment and practise we shall have occasion to relate in the reasons insuing No truer note of a wiseman than this he so loves as if he were to be an enemy and so hates as if he were to love again We know a spark of fire falling upon a solid body presently goes out which falling upon combustible matter kindles and burns Now as with fire the light stuff and rubbish kindles sooner than the solid and more compact so anger doth sooner inflame a fool than a man composed in his resolutions This the holy Ghost witnesseth Eccles. 7. Be not thou of a hasty spirit to be angry for anger resteth in the bosome of fools vers 9. So much fury so much folly the more chasing the lesse wisdome Some have no patience to bear bitter scoffs their noses are too tender to indure this strong and bitter Wormwood of the brain Others again like tyled houses can admit a falling spark unwarmed it may be coals of Iuniper without any danger of burning Now what makes the difference the one hath a good headpiece and is more solid the other are covered with such light dry straw that with the least touch they will kindle and flame about your troubled ears and when the house is on fire it is no disputing with how small a matter it came I confesse I finde some wise men extreamly passionate by nature as there is no generall rule but admits of some exceptions Even God himself had particular exceptions from his generall Laws as the Cherubims over the Ark was an instance against the second Commandment the Israelites robbing the Aegyptians against the eight the Priests breaking the Sabboth Matth. 12.5 against the fourth and Phineas killing Zimry against the sixth Numb 25.8 And these as they are more taken with a joy so they tast a discontent more heavily In whom Choler like fire in stubble is soon kindled and soon out for they are stung with a Nettle and allayed with a Dock being like Gun-powder to which you no sooner give fire but they fly in your face And they say these hot men are the best natur'd but I say then the best are naught And it is a strange fit that transformes a wise man with Apulcius into an Asse yea a Tyger And others again 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 Gamsters winning and losing are all one But for the most part it is otherwise Yea â—â—â—atience is the Cousin german to frenzie How oft have we heard men that have been displeased with others tear the Name of their Maker in pieces And lastly This of all others is the most divine and Christian-like revenge witnesse our Saviour Christ who by death overcame death as David cut off the head of Goliah with his own sword and even then
constaâ—â—y say our ears be beaten yet our hearts shall be free And this heroical resolution had St Paul that chosen vessell I passe very little to be judged of you meaning blind sensualists or of mans judgement he that judgeth me is the Lord 1 Cor. 4.3 4. and indeed an ounce of credit with God is more worth than a talent of mens praises I regard not quoth Plato what every one saith but what he saith that seeth all things he knew well enough that the fame which is derived from fools and knaves is infamy Cato was much ashamed if at any time he had committed any thing dishonest but else what was reproved by opinion only never troubled him Yea when a fool struck him in the Bath and after being sorry for it cried him mercy he would not come so neer revenge as to acknowledge he had been wronged Light injuries are made none by a not regarding The ignorant multitude among the Iews said that St Iohn had a Devill and that Christ was a Glutton and a Wine-bibber But what saith he by way of answer Wisedom is justified of her children Matth. 11.18 19. Let none object the Scribes and Pharisees joyning with them who were great Scholers for no man knows so much but it is through ignorance that he doth so ill Neither doth our Saviour enquire what the Pharisees or Priests reputed him but whom say men meaning those who minded his Doctrine that I the sonne of man am Mat. 16.13 But this point I have handled at large in another place therefore to avoid a coincidence of discourse I passe it If men shall hate and revile thee for thy goodnesse it must needs follow that they are as foolish as they be ungodly Now ye suffer fools and Idiots to jest and play upon you yea you take pleasure in it so should ye suffer these fools gladly because ye are wise as the Apostle speaks 2 Cor. 11.19 And certainly if the whole world do contemn a generous Christian he will even contemn that contempt and not think it worthy a room in his very thoughts that common receptacle or place of entertainment Much more if a single person none of the wisest will he hear with patience and say with Tacitus You are able to curse and I to contemn Tu linguae ego aurium sum Dominus you are master of your tongue and I of mine ears What saith one advisedly When we are provoked to fight with women the best way is to run away And indeed he that le ts loose his anger upon every occasion is like him that lets go his Hawk upon every bayt True our Gallants that have more heart than brain and more pride than either think they play the men when they dare one another to fight like boyes who shall go farthest into the durt or vie to see who can drop most Oathes whereof the deepest is a winning Card in this their game of glory But what saith Salomon If a wise man contend with a foolish man whether he be angry or laugh there is no rest Prov. 29.9 Besides we may apprehend it a wroâ—g when it is none if we take not heed for those things passe many times for wroâ—gs in our thoughts which were never meant so by the heart of him that speaketh Words do sometimes fly from the tongue that tho heart did never hatch nor harbour wherefore unlesse we have proofs that carry weight and conviction with them let not our apprehension grow into a suspicion of evil else while we think to revenge an injury we may begin one and after that repent our misconceptions And it is alwayes 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 fault or ignorance shall serve for an excuse Whence those Noblt Emperours Theodosius and Honorius would not have any punished that spake evil of them for said they if it comes from lightnesse of spirit it is to be contemned if from madnesse it is worthy of pity if from intended injury it is to be pardoned for wrongs are to be forgiven And indeed in things that may have a double sense it is good to think the better was intended for so shall we both keep our friends and quietnesse CHAP. XXIV Because they are rather to be pitied than maligned or reckoâ—ed of 2. BEcause their adversaries are rather to be contemptuously pitied 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 rail on us we are more sorry for him than for our selves Yea who will take in evil part the reproaches and revilings of a man in his feaver or who will be angry with a Dogge for barking and such an one hath but the minde of a beast in the form of a man Let us then do the like in a case not unlike and not resemble Ctâ—sipho the wrastler who would not put up a blow at the heels of an Asse but like an Asse kickt her again When Iulian in a mock asked Maurice Bishop of Chalcedon why his Galilean God could not help him to his sight he replied I am contentedly blinde that I may not see such a Tyrant as thou art Anger alone were it alone in them is certainly a kind of basenesse and infirmity as well appears in the weaknesse of those Subjects in whom it raigneth as Children Women Old folkes Sick folkes yea a sore disease of the minde Socrates bidding good speed to a dogged fellow who in requitall of his kinde salutation returned him a base answer the rest of the Company rayling on the 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 we therefore be angry or had we not more cause to be filled with joy and thankefullnesse that we our selves are in better case What need we return rayling for rayling All the harm that a common slanderer can do us with his foul mouth is to shame himself For his words are like dust that men throw against the winde which flyes back into the throwers face and makes him blinde for as the blasphemer wounds himself by wounding Christ so the rayler shames himself when he thinks to shame another Neither have they power to hurt us strong malice in a weak breast is but like a heavy house built upon slender crutches True they conceit of their slanders as the Pope of his consures who if he put a Traytor into the Rabricke he is presently a Saint in Heaven if he curse or excommunicate a Christian he must needs be inrolled in hell but we know their words meer Idols which as the Apostle witnesseth are nothing in the world and therefore trouble not thy self about them What need had David to load