men shall speake well of you for so did their Fathers of the false Prophets For common folkes have no fancie to that which antiquititie and authoritie countenance Now beloved thus whereas there ought to be penall lawes against Heretickes Schismatickes and Vnconformitants and Rulers by connivence and not following those Lawes against them be guiltie of their Perdition Wittily St. Hierome b Contra Pelagianos lib. 3. Haereticum interficit qui esse Haereticum patitur St Leo Epist 93. Hee murthers a Hereticke that tolerates him to bee a Hereticke Therefore the powers are to compell men to enter Gods house Luk. 14.23 For in this Tertullian is right c Adversus Gnosticot duritia vincenda est non suadenda Obstinacie must be inforced not intreated Hence the defamatorie words which the Seducted bruite abroad of them that proceed with constancie herein have the estimate of martyrdome before God And lest any should sooth themselves that because they favour not the way they be not obnoxious though they block not up the Schismaticall in their passage let them ponder that of Gerson d Serm ad regem Franciae nomine universitatu Paris Ego te non puniam sed infernales Diaboli te cruciabunt eos ego non prohibeam A man that doth not evill but suffers it to be done God will judge and say I will not punish thee but the infernall Devils will plague thee them will not I hinder It is certaine that under most Christian and most excellent Princes not onely subordinate Commanders may meete with affronts if they bee zealous against deceivers but the greatest and best of Princes be themselves subject to misprisions and taunts if they bee serviceable to CHRIST and assistant to holy Church further then Women and weake judgements approve Yet for all that Royall King DAVID 2. Sam. 6.21 22. will dance before the Arke maintaine with all his might the Orders of the holy Church and bee himselfe humble in Gods publike worship though not alone Damosels of the Countrey but some Ladies of his Court gave him in glorious for not taking state before God e Non erubuit David foemineas opiniones nec opprobria apud mulieres subire pro religiones negotio verecndatus est St. Ambros epist 36. DAVID blusht not to bee sleighted in the opinion of Females nor shamed hee to under goe reproaches among Women for the matter of Religion So St. Ambrose Neither lost hee any renowne by it for blessed Gregorie is not alone in his admiration f Quid de ejus factis ab aliis sentiatur ignoro ego Davidem pius stupeo saltantem quam pugnantem In Iob. l. 27. c. 27. I wonder more at DAVID dancing then fighting A betting herefies and schismes gets a name but for a time whiles the heate of a faction lasts but defence of the truth winnes everlasting praise Whence no Writers are so famous as they that were the hammers of hereticks St. Austin St. Hierom St. Cyril no Bishops so illustrious as they that were most active against them S. Athanasius S. Ambrose S. Leo no Emperours so glorious as they that most fortified the Church against them Theodosius Hâ—norius Martian And whereas of all the Sects in Christendome that deserve but the name of a Church there is none for the whole constitution thereof in Doctrine Discipline and Government more remote from Gods truth and undoubted antiquitie â—â—â—â—i in tâ—to 〈◊〉 faciam nominaâ—i then the Congregation of the Disciplinarian faction and the rest of that adherency Therefore no industry wisdome power can be better improved then in purging all Churches of that leaven and reducing all to uniformity among our selves and conformitie of the pure and primitive times nor is any of them to be suffered in his superstitious and crosse way for that he may be in some things of laudable converse seeing there scarce ever was Heretick that fained not a singularity of good living to grace with the multitude his innovations and contrarieties to holy Church and the Wolfe that appeares in a Sheepes-skinne is not therefore to be indured in the fold I confesse these Novellists take licence to say all they thinke evill and doe all they presume inconvenient against those that hinder the building of their Babylon and they have a Creed that admits for articles all the calumnies which they forge against a Conformist But for all the mysts that they cast and dust which they raise the brightnesse of their name who are obedient to God and his Church will breake out at length if not before yet at the day of revelation nor may wee thinke long to expect that since our Lord IESVS that sits at the right hand of GOD hath the infinite patience to indure his name to be cast out as evill among Infidels and miscreants untill the last day CHAP. X. CHAP. 10. Concluding that our utmost glory is in the honour of suffering for Christ. THe holy martyresses Faith Hope and Charitie uttered a speech consonant to their names a SS Fidei spei charitas in vit illarum c. 6. Aug. 1. What can bee more pleasant to Christians then to suffer for CHRIST Although wee should not have such recompences as are hoped what excellency of glory doth it not exceed to suffer for him that made us Iohn 13.31 The businesse of Suffering is termed glory because there is nothing so opprobrious which suffer'd for God becomes not glorious Whence St. Chrysostome b Iâ— Matth. homil 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. St. Primas in Heb. 2. An boni nostri qualitas ex populi potius pendebit erroribus quam ex conscientta nostra judicio Dei c. Lactantius l. 5. c. 12. Wishes to be disgraced and contemned for God rather then to be honored of all Kings for there is nothing nothing at all parallel to that glory Be wee ready then to sacrifice that repute which consists not with the suffrage of God and right men and with conscientious discharge of our vocations Looke wee to Gods will and he will see to his owne and our glory 1. Pet. 4.14 If yee be reproached for Christs sake happie are yee the Spirt of glory rests upon you To credit you by such contumelies and make you a name with God and his people in both Churches and the spirit of envie cannot reproach so much as the spirit of glory can honour Hee will tender the respect of his owne gifts and fruits and convert the shame that is put upon them into praise Experience ratifies that of Dionysius Carthusianus c Fer. quinta Paschae serm 4. Tentatio facit hominem etiam in hoc mundo famosum gloriosum ita quod alir innitantur ei uâ— sustentamento And our Lord said to St. Anthony Quia viriliter dimicasti in toto orbe te faciam nominari Tentations make a man famous and glorious even in this world so that others rest upon him as a sure
A TREATISE OF THE BEATITVDES OR Christs happy men BY JAMES BUCK Bachelor of Divinitie and Vicar of Stradbrooke in Suffolke Let us mourne and desire Be meeke and humble and mercifull and pure and peaceable and hearing ill let us not revile againe but rejoyce and we shall no lesse than with miracles attract them that behold us c. S. Chrys in Matth. hom 15. in Eth. Non sum melior patribus LONDON Printed for WILLIAM COOKE neare Furnivalls Inne gate in Holbourne MDCXXXVII To the Inquirer after Blisse the Introduction to Christs Beatitudes BLessednesse is the Beatitudo est quâ—etatiâ—â—â—ntis in bono rest of an intelligent creature in its proper good which is comprehensive of all good Blessed are they that die in the Lord for they rest saith the Spirit Rev. 14.13 All motion tendeth to rest as its end that therefore determines the desires of man and is his chief good in which all humane motions and affections are set at rest The desire of all Nations is to blessednesse men cannot but long to be happy all their error is in mistaking the waies to blisse Wherefore our Lord JESUS the Author of happinesse begins his first and very eminent Sermon in the Mount with the Beatitudes and in them declares the courses in order and effectuall to true felicity The Philosophers define blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power sufficing to live well whence it is justly premised in the severall beatitudes the graces whereof containe beatificall vertue and an interest in more than earthly fruition for none could be happy thereby did he enjoy all the contents of the world Without controversie whosoever beleeves in God hopes in God loves God hee is blessed and so much is distinctly set downe in other Scriptures but our Master recites onely eight happy men either because all other beatitudes may be reduced to them as St. Thomas and C. Cajetan conceive or as Scotus is of opinion it may well be Christ meant not to number all but nominate some of the chiefest This is certain that these specified had most congruity and influence to the state of the Apostles and their successors and all spirituall men and they are of principall efficacie in the whole conversation of the Regenerate and the best discovery of a true Christian and so were accordingly pressed of Apostolicall Preachers in the succession of the Church for the evidences of a man in grace At the first hearing our Lord pronounce Blessed are the poore Blessed are they that mourne Blessed are they that hunger we may perceive that the Kingdome of heaven comes not with observation neither is blessednesse found where the world lookes for it but God hath chosen the foolish things of the world 2 Cor. 1.27 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak things base things things set at naught things that are not â— Kingdome is erected in poverty satisfaction educed out of hunger out of sorrow consolation It appeares saith Lactantius L 4. â— 2. Appâ—reâ— illiâ— potâ—ssin it quaeâ—endam esse sâ—piâ—â—â—ium 〈◊〉 iâ—â—â—dtitâ—â— titulus apparet â—â—jus vâ—lan eto â—eâ—â— ne arâ—amâ—n dâ—â—imsuâ— operis in propatulo â—sset theâ—â—uâ—â—um sapientiae ac veritatis absâ—ondit that wisdome must there especially be inquired for where the signe of folly appears under vayle whereof God hath hid the treasure of his wisdome and truth that the mystery of his divine working might not be in open notice Dear Christian give glory to thy Saviour in beleeving that he both as wisdome infallibly knew and as love rightly informed us where blessednesse inhabits and what the carnall seeke in riches honors pleasures admit thou in Christs poverty reproach sorrow Of this I am to assure every Christian be his faith never so sound and orthodoxe except hee have communion in these graces and make them his study his practice he can have no portion in blessednesse Christendome is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Bâ—â—â— p. 61. now all imployed in controversies and disputes of the right faith and religion meane while the most neglect to frame their lives according to that they professe faith and true religion But what doe I holding Christs searcher without who may be better entertained in the beatitudes themselves All the vertue and fruit whereof God Almighty impart to him and all Christians and all for whom our Redeemer suffered which is and ought to be the continuall supplication of him that loves in the truth and according to the common faith JAMES BUCK The Contents The POORE Chap. 1. WHat poverty in Spirit is and what the Kingdome insured to it page 1 Chap. 2. Of the cariage of the Poore in matters spirituall page 9 Chap. 3 The demeanure of the poore in externals page 14 Chap. 4. Of the Kingdome which the poore enjoy page 18 Chap. 5. Discoursing further why God assists the humble and resists the proud page 22 Chap. 6. Of the chiefest exercise of humility page 27 Chap. 7. Touching some evidences of blessed poverty page 30 Chap. 8. Pointing at some wayes that facilitate humiliation page 36 Chap. 9. Propounding some swasives to labour humiliation page 40 The MOURNER Chap. 1. Of blessed mourning and the subject thereof page 49 Chap. 2. Of mourning for our owne sins page 52 Chap. 3. How Christians are tyed to mourne for the sinnes of others page 58 Chap. 4. How many Saints being very transcendent in their griefe for other mens sins leave them without excuse that have no common measure of godly sorrow page 66 Chap. 5. Of mourning for our owne miseries and the calamities of others page 71 Chap. 6. Of the consolation that attends mourners and the speciall comforts of the former kinds of mourning page 75 Chap. 7. Of the encouragements to the exercise of holy mourning page 80 The MEEKE Chap. 1. Of Meeknesse and the blessednesse and subjects thereof page 91 Chap. 2. Touching the exercise and reward of meeknesse in matters Spirituall page 96 Chap. 3. Of the cariage and benefit of Meeknesse in Temporalties page 101 Chap. 4. Touching the demeanure and support of the Meeke if in their businesse they have not what successe they would page 109 Chap. 5. How the meeke demeane themselves in publike affaires page 116 Chap. 6. Of certaine considerations helping and assistant unto meeknesse page 119 The DESIRER Chap. 1. What Christian hunger is and the sustenance thereof page 129 Chap. 2. Of the effects and characters of gracious hunger page 135 Chap 3. Touching the latitude of blessed hunger page 141 Chap. 4. Touching the way of freshing spirituall appetite page 147 Chap. 5. Of the satisfaction imparted to them that hunger page 152 Chap. 6. Of the hunger that shall be satisfied of the goodnesse that satisfies and how goodnesse specially satisfies that hunger by preserving appetite and activity page 160 Chap. 7. Concluding in admiration of the satisfactions which are in Righteousnesse page 165 The MERCIFULL Chap. 1. Of Mercy especially in spirituall miseries and namely in condoling with others in
patientes sed sine contumeliis volunt them vaine that long after contradictions To be humble but without debasement to be content but without any want to be chaste but without any chastizing their body to be patient but without any provocation Whereas they who are perfect at humility 1. Cor. 4.13 Rejoyce in contempt CHAP. 8. though in respect to the glory of truth and edification of others when need is they justifie themselves and wipe off aspersions of error and ill life and maintaine their calling and fidelity yet what concernes themselves they choose rather to be esteem'd impure and abject then holy and humble because that more accords with their owne inner judgment and more furthers them to mortification The Apostle mentioning his stripe above measure and the rest which are written in the Schedule of f Et caetera quae scripta sunt in catalogo glâ—riandi S. Hierom. in Gal. 3. boasting as St. HIEROME wittily tearmes that rehearsall 2 Cor. 11.23 premises that he speakes as a foole noteing that although he in condescending to their good and constrained thereto did lawfully and by guidance of the Spirit recite his owne praises yet out of such circumstances and simply in it selfe it is folly to bee offended for disesteeme and tooke with the opinion that others have of us or any opinion of our selves as Gnaricus sayes prettily g Serm. de Purificatione Caterum qui in se gloriatur sibi placet stulto hoâ—â—â— placet That hee which pleases himselfe pleases a foolish man CHAP. VIII Pointing at some wayes that facilitate Humiliation ST BERNARD tells us that a De Quadragâ—s ser â— Nihi est faâ—tâ—tus 〈◊〉 quâ—m humilâ—ate â—emetipsâ—m There is nothing easier to him that is willing then to humble himselfe Which he may well beleeve that hath a heart sensible of the manifold inducements or rather inforcements to humility that every one beares about him in sundry and great infirmities if wee discusse our selves and search our wayes wee cannot but finde our selves desperate and broken debtors and unprofitable servants and that when we doe our best our wine is abated with water our choise performances lamed with indevotion and soyled with mixture of sinister aymes haughtinesse and ingratitude farre from that which beseemes Gods infinite worthinesse and the multitude and quality of his favours to us both common of creation redemption c And speciall which our consciences partly know and partly suffice not to comprehend in innumerable kindnesses and obligations to duty And can we recount how guilty we are before God how unworthy the least mercy and meanest provision how deserving all punishments for our iniquities misdeeds and omissions for good gifts lost impayred unfruitfully detained and yet that the Lord hath borne with us and heaped numberlesse benefits upon us can wee recount these things and the like and not humble our selves in the sight of God Notwithstanding if proud flesh finde the humility hard which God exacts let us first sue to our Saviour CHRIST who being infinitely loving and liberall will not deny to give grace and teach us what he wils us to learne of him how to be humble And the very praying for it is a step to it seeing as St. ISAAC testifies b De contemptumandi c 21. Nullus n. egens postulans potest non humiliari The more a man multiplies Prayer the more his heart is humbled for he that needs and begges cannot but be humbled Therefore God most communicates himselfe in Prayer and therby measures his blessings to us because that is the proper exercise of humility wherein a Christian goes altogether out of himselfe and relyes on Gods succour in CHRIST 2. There is no finer way to confound Pride then this when any stirrings thereof arise and violently transport us to take confusion to our selves for our weakenesse who with all our forces are not able to suppresse the least proud thought Sweetly St. BARNARD c Dominica 4. post Pentecost Elata cogitatione pulsatus si ex ipsa materiam oâ—casionem sumas humilitatis quo nimiru humiliùs leincâ—ps objectiùs le â—â—ipso taÌ„quam le superâ—â— homine sentias Goliam utique Goâ—â—â—gladio pâ—remiâ—i being buffeted with a proud thought if thou take from it matter and occasion of humility to thinke thenceforward more basely and meanely of thy selfe as of a proud man thou hast slaine the great Goliah with his owne Sword Who so would have a lively feeling of his owne poverty let him contemplate Gods riches for d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basi◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he knowes himselfe that knowes the distance betweene God and man Muse in thy owne heart O my God and all things who art thou and who am I and thou wilt be compâ—lled to exclaime Vnde mihi hoc whence is this to me that the Lord of Sabbath should vouchsafe to admit mee for his servant Deus meus omnia quis est 〈◊〉 quis sum ego friend child and judge himselfe honoured in my poore service so remisse scant and unbeseeming his immense dignity and perfections Hence St. Iames would have us set our selves bâ—fore God that wee may bee humble Iam. 4.10 Iob was full of arguments and would faine have beene disputing with God upon even tearmes but when God had lightly toucht his marvellous providence in the ordinary passages of nature Iob confesseth himselfe vile and layes his hand upon his mouth as having nothing else to say Iob 40.4 A glimpse of Christs Deity in a miraculous draught of fish cast Peter downe at his feet in acknowledgement of sinne and feare of his dreadfull presence Luk. 5 8. Which is also taught by Saint Gregory the great in these words e Gen. 18.27 Sancti omnes quaÌ„to magis divinitatis arcana conspiciunt tanto magis se nihil esse cognoscurt nusquaÌ„ quippe legitâ—â— quod AbrahaÌ„ cincrem et pulverem se esse professus est nisi cum babert Dei meruit collocutionem in Job l. 18. c. 27. All the Saints how much the more they behold the secrets of the Divinitie so much the more they know themselves nothing for it is not read that Abraham profest himselfe dust and ashes but when he had the dignity to have conference with God Is dust and ashes proud not if it remind what it is therefore by the speech the Patriarch takes humilitie on himselfe and is a proofe that the neerer men stand and the more they see into God they humbler they shall be men may deeme themselues and their righteousnesse something all the while they referre to creatures but when they enter into Gods sight in comparison with whom the light and puritie of the Heavens and Angels is darknesse and obscuritie they discerne themselves nothing as creatures worse as siners Thus we cannot seriously thinke of Gods riches without poore thoughts of our selves 4. But the surest course of all other to redresse swelling
all the favours and sufficiencies of the world for that all these are but a naturall good and the other are a spirituall A man of indifferent conceit may fancy greater contentment then all the good of the world could minister if it were in his possession but the most exquisite wit cannot devise a satisfaction any thing neere that which accrewes from righteousnesse satisfying God from peace beyond all understanding of man and Angell from joy in the Holy Ghost most glorious and unspeakable who as an infinite Agent stampes incredible worth and contenting vertue on all his actions Wherefore the righteous are willed to rejoyce againe and againe Phil. 4.4 because it is impossible for them to over-joy their Spirituall good I can no lesse then commend that of Cabasilâ—s a De vita in Chrisio l. 2. The thirst of humane Soules needeth some infinite water which therefore the finite world cannot suffise he that drinkes of that water shall thirst againe but they that drinke of Christ in whom are all things there is no let but they should love as much as nature can effect and joy as much as they can joy c. For as the good of the world is much lesse then our desires and thoughts so our desires and thoughts are farre inferiour to the good of Christianity Yet Tertullus is a witnesse that b Despectaculis Plures denique invenias quos magis periculum voluptatis quam vitae avocat ab hac secta delicatus es Christiane si in hac vita voluptatem concupiscis imo nimium stultus si haec existimus voluptatem a man might finde many whom hazard of pleasure more detained from Christian profession thou perill of life I will not say as he doth to such thou art nice O Christians if thou covetest pleasure in this life 〈…〉 wise if thou conceivest carnall pastimes to be pleasureâ— Suerly they are foolish that for the sports of the world forsake the pleasure of the Church which God meats with so overflowing a cup that his servants are at times driven to beseech him to hold his hand as doth blessed Ephrem in that petition c De vita religiosa p. 557. Now Lord my God I adore and implore thy ineffable goodnesse confessing my infirmity remit somewhat the sourges of thy grace and reserve it for me in thy treasury Excellently St. LEO Gods people have their Spirituall d De quadragesima serm 12. habet populus dei spiritales epulas castasque dâ—licias banquets and chaste delights whosoever hath had the lightest say in the taste of his inner man of the sweetnesse of GODS mercy and truth whereby all his providence is dispensed and made any experiments of those joyes that shall never bee allaid with any regrate in admiration of eternall hee will despise all corrupt and fading good well doth hee say who so hath tasted and the Psalmist Come taste and see that the Lord is good Psal 34 8. For as BONAVENTVRE a man of curious devotionall expression saith e Dominic 1. advertus serm 20. taste see quia dominus est adeo dulcis ut qui cum gustaverit quam sit dulcis Augustanti credere omniâ—â— non poterit God is so good that he who hath not tasted him how good he is will not any wise be able to credit another tasting that he is so sweet The good things which God hath prepared and revealed in his Saints here below are above the capacity credulity of a man in nature 1 Cor. 2.9.10 Eie hath not seene nor eare heard which are the senses of discipline and learning nor hath it entred into the heart of man which is the seate and throne of reason They so farre surmount all secular indignation and much more contentations that as St. Bernard testifies The soule that hath tasted and bin satisfied with Super Cant. serm 35 B. Aug. Epist 121. God feares as to be cast out of Paradise into hell to fall from those pure joyes to the consolation and or rather desolations of the world Matth. 22.2 The satisfaction of the Gospell is resembled to a feast no ordinary but a marriage feast made by no common person but a King and that for no subject but a sonne and therefore carried in all variety and state to shadow out he exceeding abundance of all manner of delights which the soule participates in Gods kingdome and the righteousnesse thereof Apocalyps 3.20 If any man open I will come in and suppe with him the transcendance of which offer forc't this exclamation from Bishop Agobard Serm de trinitate quid unquam tam dulce quid tam jucundum vae illis qui talem hospitem a se repellunt what was ever so sweet what so pleasant woe be to them that exclude such a guest that enters not onely as a guest but as a feast that cheeres the heart with himselfe The Soule is too greedy that God doth not satisfie he that hath God for his what would hee what can he have more Psal 73.25 whom have I in heaven but thee and there is none upon earth that I dâ—sire besides thee nor heavenly thing nor earthly doe I desire but thee alone Seeing that God alsuffizing now suppes with his and at the Lambes suppâ—r will gird himselfe and minister to them by presenting all his good before them Can wee doe otherwise then wonder with ORIGEN h In Cant. hom 2. as St. Hier. translates Beata illius latitude animae beata strata illius mentis vbi pater filius non dubita una cum Spiritu Sancto â—â—cumbit conat mansimeus facit Pax ubi primus ciâ—â—t est Blessed is the latitude of that Soule blessed the table of that heart where the Father and Sonne no doubt with the holy Spirit sit downe suppe lodge where the first service is Peace Ioy Righteousnesse and what the second course shall bee passes the apprehension of men the comprehension of Angels Lord IESV all our desires are to thee who onely hast satisfied for us and who onely canst satisfie us FINIS BEATI MISERICORDES THE MERCIFVLL A TREATISE OF MERCIE handling the Fift Beatitude By IAMES BUCK Bachelour of Divinitie and Vicar of Stradbrooke in SVFFOLKE St. VALERIAN Serm. 4. Manus arida nihil colligit aut si collegerit mox amittit NON SVM MELIOR PATRIEVS LONDON Printed by B. A. and T. F. for IOHN CLARK and WIL COOKE 1637. BEATI MISERICORDES MATTH 5.7 Blessed are the Mercifull CHAP. I. Of Mercie especially in Spirituall miseries and namely in condoling with others in their infirmities HArd times and harder hearts call for treaties of Mercy and require another S. Chrysostome who for much pressing of mercy was called of many a Georg. Alexandrinê° in vita ejus cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Preacher of Almas the Prelate of Mercy Which mercy is the vertue whereby wee are affected with other mens miseries and ready to succour them
not Purity and holinesse the first and best robe of our nature the grace of Gods image us Wee would be angry that any should deface and defile our portraiture and doe wee imagine that God hath not indignation that wee suffer his image to be polluted in us yea by us Well might St. GREGORY NAZIANZEN bee so urgent g Serm. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us feare onely one thing to feare any thing more then God and to disgrace his good image with our naughtinesse The Psalmist hath not in vaine joyned holy and reverend is his name Psal 111.9 But for insinuation that no quality strikes such reverence on others as that of holinesse Let no man despise thy youth 1. Tim. 4.12 but be an example to beleevers in all puritie which will raise thee above conteÌ„pt Doubtles there are not upon the earth any such despisers of true sanctity as Machiavellians yet Herod whom CHRIST sirnamed the Foxe Mark 6.20 for his subtilty in the craft of a prophane Politician that HEROD observed the Baptist with much reverence and feare because he knew him a just man Purity and righteousnesse is a ray of divinity and therefore imprints more awe and admiration upon beholders then riches honour strength beaâ—â—â—â— eloquence learning or any 〈…〉 qualification CHAP. IV. CHAP. 4. How Purity is caused and maintained YEe have purified your hearts by obeying the truth 1. Pet. 1.22 The regenerate are renewed in the holinesse of truth Ephes 4.24 Holinesse effected by truth errour pollutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is truth that purifies and right Catholique saith Act 15.9 Sanctifie them in thy truth Ioh. 17.17 And the truth that sanctifies is not that of Philosophy and humane demonstration but that of scripture and divine revelation this truth purifies as it is taught and proposed by holy Church which is therefore the Pillar and foundation of truth 1. Tim. 3.17 Whereupon in the Creed after the holy Catholique Church succeeds the communion of Saints because there is no true sanctity save in the holy Catholique Church the best in Heretickes and Schismatickes is hypocrisie and superstition Now if any wonder that such should live precisely let him understand that heresie and schisme Gal. 5.20 are fruites of the flesh and therefore consonant to corrupt nature and not crossing the reigne of sinne and in that regard hath the 〈◊〉 and our flesh are not against 〈…〉 so for demurenesse and 〈…〉 grace them Whereas 〈…〉 against 〈…〉 backe and the divell hinders admitting and living in accord to them Not to goe farre for instance you see the judaizing sabbatarians and ridiculous pointers as more erroneous exceed in pretence of sanctimony and zeale the hottest unconformitants Thus of old Nestorius and Eutyches and well nigh every ring-leader of untruths ushered in their accursed falshoods with great sedulity in preaching and appearance of devotion The Scribes and Pharisees were a generation of vipers for that they taught pestilent opinions that destroyed their mother-Church and poysoned their followers yet they had a righteousnesse and very bewitching and popular shewes of godlinesse Vpon these grounds I will satisfie if they will be satisfied the Patronesses of unsound and schismaticall speakers and no readers that make allegation that our Parishes are full of notorious ill-livers and uncleane creatures when as the places where their teachers exercise are most reformed First they shall give mee leave to demand this question of them whether were better the Scribes and Pharisees or the Publicans sinners And I dare say for them that the Publicans and sinners whose vices were indefendible and written in their faces were nothing so ill nor dangerous as the Scribes and Pharisees who leavened their Country â—â—â—h a venemous Creed and graced their new artiâ—â—â—s with civility and curious demeanor of themselves the bane of whose doctrine was more perilous then the contagion of the others life CHAP. 5. Then to returne them answer wee confesse that too many in our Churches are rotten and unsavoury members for whose amendment we preach and daily pray expecting their conversion in Gods time for the interim while they abide in the obedience of the Church their skin is more foule but their minds are not so corrupt as be those of the factious Brethren that resist the Truth abhorre the Discipline despise the government of the Church withstand antiquity introduce many prejudiciall novelties against the Sacraments and divers others weighty points of Religion Our stray Sheepe runne their owne riotous and wrong wayes but they thinke not themselves wiser then the whole Church and State You shall have of the wildest of them that will not against all reason and godly manners sit at the Gospell at the Creed at the Lords Prayer at the Confession and Absolution of their sinnes their spirits are not so remote from inclination to our Saviour as nâ—â— to bend their bodies and yeeld some observable obeisance at his venerable name IESVS Lord that many of these who insult over others as impure should not attend how they defile themselves in the very midst and meanes of their puritie Tho they heare much yet gadding from their owne leaders to unlearned declaiâ—ers are they not uncleane tho they strictly keepe to speake to them in their language Sabbath yet if they prophane Holidayes established by good authority though they make long prayers in private houses CHAP. 6. yet if they contemne the most religious prayers of the Church are they not uncleane though they receive often yet if it be with that abominable irreverence which I dread to mention plainly are they not most uncleane Sectaries would perswade the eluded world that our Preachers are enemies to perfect Christians because they are as vehement against them as they be against people of open misdemeanour But they may and the whole world with them take witting that the faithfull dispensers of CHRIST doe to their power cry downe all the sinnes of the time and that their Lord hath in speciall required that they should not spare but cry aloud lift up their voyce like a Trumpet Esa 58.1.2 to the conviction of Hypocrites and that our sweet Saviour himselfe was most bitter against them and said not Wâ—e be to the Drunkards wee be to the Fornicators c. for they denied not their sinnes to be sinnes they made it not conscience to practice them whereas hee many a time redoubled Wâ—e be to you Hypocrites Scribes and Pharisees hypocrites because they bore out their courses for pious and defended their opinions and practises as expedient to life No marvell then if wee be tender of them that confâ—sse their sinnes and insinuate lovingly to breake them 〈…〉 they acknowledge evill and force the Word more earnestly upon the conscience of disobedients that maintaine their doings good and that thinke none good do otherwise They complaine that their Professors are discountenanced in all parts and will not regard the reason thereof that they no sooner begin to
of alterations sinisterly and unreverently to apprehend and interpret Governours and that there seldome or never come any more pleasing then those they so misprise God punishing upon them the dishonour of his Vice-gerents And so much shall suffice to have spoken of Politicall Peace CHAP. V. CHAP. 5. Concerning Ecclesiasticall Peace PEace is the leagacie that CHRIST bequeathed his Church Ioh. 14.27 De simplicitate prolatorum Dona omnia suae pollicitationis praemia in pâ—cis conservatione promisit Hanc nobis haereditatem dedit My peace I leave unto you as the glorious Martyr Cyprian dilates it he hath ingaged all promises and blessings to us in the preservation of peace and left us peace for our inheritance Therefore wee must sue for this peace as the chiefe inheritance of the Church Our Lord would have all his Church one fold and in it one Faith his truth followed in love and all his members tyed together in the bond of peace The Kingdome of God is in peace therefore out of peace out of grace fiery spirits that inflame and kinâ—le discentions are enemies to the Churches blisse The Churches were at peace with the word for the first and best times Pray we then for the Peace of Ierusalem they shall prosper that seeke her quiet Our great Master hath layd two speciall commandements upon us Mark 9.5 Have salt in your selves and have peace one with another injoyning incorruption of doctrine in salt S. Gregor in Evang. hoÌ„ â— Pastor l. 2. c. 4. unitie of affections in peace and implying that the salt of true doctrine is not savourie it nor seasonable but as it consists with the peace of the Church and therefore Churches and States oft times for cause prohibite predicants or disputants to intermeddle one way or other in divers tenets because though one part should have salt neither would have peace Iam. 3.17 The wisdome that descends from above is first pure then peaceable Serm. de multiplici utilitate verbi Dei Tum demum a Deo esse noveriâ— si pacifica siâ—â— c. wherefore devout St BERNARD informes us right if a thought seeme pure not tending to vice but pretending the image of vertue thou shalt finally know it to bee of God if it bee peaceable and subject to the judgement of our Prelates Fathers and Brethren in CHRIST Then as in all sciences and professions the inferiours and learners submit to the superiours and Masters this course ought the Faithfull to take in all opinions of Divinitie private men to inquire of their Rectors or Curates that are knowne to be conformable the Rectors to resort to their superiors in the Church and the present Church to referre it selfe to the generall prime and Apostolicall Private spirits that love by-wayes walke not the beaten way of the Church are farre from the spirit of Christ Prov. 1.8 My Sonne for sake not the Law of thy Mother not of the chiefe mother on earth our holy mother the Church This I may safely assevere that in all ages so much the more Learned Religious and Holy that any man hath beene so much more observant and reverencing the Church the particular Church wherein hee lived 1. Cor. 14.32 Let the Spirit of the Prophets bee subject to the Prophets Hee hath suckt in the proud spirit of Lucifer not the humble spirit of our Lord IESUS that will not conforme and be subject to his Church As if doubt arise what is Law in England and I say not profest Arbitrators or yong Attourneyes but able Lawyers differ in their opinions given under their hands and which is more the Iudges themselves sitting on the same Bench agree not what is Law then it is remitted to some generall meeting of the Iudges and when they have dâ—bated the case what the greater part concurres in that must bee held for the Law of England otherwise there would bee no end of suits in England So if question bee what is Church-doctrine in England and I will not say this or that Apothecarie Weaver and the like not Masters of Art but crafts-men dissent in their conventicles but great Divines are of contrary judgements And grant that Bishops themselves should disagree in their opinions then what the greater part of the Fathers of the Church consent upon that must be held the Faith of the Church of England or there can be no end of controversies in the Church of England O that men would well and seriously consider that as the law of England is not in bare dead statutes but in the lively voice and accord of the great masters of law the grave Iudges discussing statutes and concluding what is law so the Faith of England is not in the sole dead letter of our Articles and Church booke c. but in the living spirit and consent of the Fathers of the Church as proper Iudges in Spiriâ—ualties determining the sense of the Articles and declaring to us the opinion of our Mother the holy Church of England And as the Iudges have beene are and no doubt shall ever be able to resolve what is Law in England so the worthy Prelates are and will ever be sufficient to determine what is Faith in England for our Bishops will never bee more to seeke in their profâ—ssion then the Iudges are in their faculty Wherefore as it were intollerable affectation in a Thealogue to attempt to shew the learned Sâ—rjeants and Iudgâ—s what is common Law so is it unsufferable presumption in a man of law or any Lay-man to goe about to teach skilfull Church men and Bishops what is Divinitie what Faith in England Walke we then by this rule that peace may be upon us let the Priest obey his Ordinary the Ordinary his Primate and fellow Brethren and let the Sheep heare the voyce of his conforming Pastor and inquire knowledge at his lippes that so the Sheepe may satisfie himsâ—lfe in its Pastor the Priest in his Bishop the Prelate in his Metropolitan and all the rest in the unanimiâ—ie and peace of the Church which peace of the Church is disturbed not when ignorant people are informed against their fancies lusts and liking but when authority is crossed in their rites rules and decrees As to resume the former similitude they should disturbe the peace of the State not who deliver for law what Country-folks and rurall Counsellours neither know nor thinke to be law but who should publish that to be against law which the Iudges with great assent give for law So they disturbe the peace of the Church not who teach against the beliefe of foolish Galathians bewitched by parlour Preachers but who contradict what the rulers of the Church generally beleeve and give out for the Faith of the Church And as it should not advantage a Phantasticke crossing the resolution of the Iudges to say the Iudges are men and may erre and that other Lawyers may have as much insight in Law as they so it excuses not a disobedient to alledge
that Bishops are men and may be deceived and that private Divines may have as much skill in Theologie as they For nothing could bee finally concluded if under pretence of the Iudges beeing men and the Bishops men that have not infallibility their sentences might be controled by their inferiors and ordinary subjâ—cts and as private Divines and Lawyers may possibly have as much knowledge as Bishops and Iudges so many Bishops and Iudges have as much learning in Divine and humane lawes as any Lawyers and Theologues and therefore are of sufficiency to determine and decree for politicall and Ecclesiasticall peace But which would pitie a mans heart and increases the misery of them that sustaine the government of the Church they that will not suffer themselves to bee guided by whole learned Churches indure themselves to be seduced by a few injudicious Sect-masters And after a deale of fuming against the authority of the Church whatsoever I. C. or T C. sayes is with them both Law and Gospell when not onely Catholique Faith but common sense adjudges it safer to follow the conduct of whole Churches then singular persons Of a truth the state of private Christians that repose themselves in the bosome and judgement of their Church is very secure because they conscionably serving God in the Faith thereof though the Church should be mistooke in some particulars of lesser consequence the Lord will impute it to her obedient children for invincible ignorance and accept their devotion and service In Foxe Pag. 1723. Wherefore Bishop Ridley sayes judiciously He that will not obey the Gospell must bee tamed and taught by the Law gainsayers are to bee openly rebuked and curbed by spirituall censures and penall lawes otherwise Kingdomes Houses Churches States will bee all in divisions through them that cause more tumult in Church and Commonweale then Swearers Drunkards and like enâ—rmious livers Which may serve by way of Apology against the clamours of ignorant Zelots amongst us crying out of unmercifulnesse in Rulers because they are as such as they say more opposed and punished then prophane ill livers Beloved if St. PAUL were alive he would wish they were Gal. 5.12 there is all reason it should be as they say for that they doe more mischiefe by cunning hypocrisie and corrupt doctrine then the other by dishonest living Howbeit against their calumnies such vicious livers are deservedly made examples for their scandalous conversation so oft as they be detected in Courts I pray you if a man live civilly for morall carriage and yet bee ever complaining of the statutes of the land and faulting the conclusions and directions of the Iudges shall not he deserve to be restrain'd more then an intemperate liver that lives in good liking of the present state and is no medler and is there not the same cause that in the Church they that beare a semblance of godlinesse in a malignant talent that they may be the more popular in resisting the constitutions thereof should bee censured sooner and more then obedients that are defective in some moralities Neither is there any Church except ours where unconformists are suffered For whatsoever copie of a countenance they sometimes make abroad at home and where they can command neither Geneva it selfe no nor Amsterdam will permit any of their subjects to be and goe against their orders articles analogies and caâ—echismes No man is ignorant that in some countryes they tolerate divers religions but what religion soever any man professes to the doctrine and discipline of that he is close to hold himself or else he is cast out CHAP. 6. Now our disturbers beare themselves for children of our good mother the holy and ancient Church of England not for New-Englanders nor Amsterdammites and yet in our Temples will they have fashions by themselves which is grosse confusion and a most factious deviation from Ecclesiastâ—cke peace the fulnesse whereof let us for ever intirely wish to holy Church CHAP. VI. Of the Blessing that rests upon the Peace-makers WE have done with the blessed work of Peace makers and will now proceed to their Blessing for that worke They shall be called the Sonnes of GOD. Which blessing incourages to the worke if thou findest it a great labour to make peace consider that it is a great matter to bee a childe of God They shall bee called and Gods calling is no emptie sound but constitutes what it calles 1. Ioh. 3.1 Behold what manner of love the Father hath bestowed on us that we should bee called the Sonnes of God The honour of that title is so great that as the highest stile the creature is capable of it serves for the chiefe inducement to vertue and rapts into admiration all contemplators that God should be so incomprehensibly gracious as to advance a poore worme to that sublime dignity Very divinely St. PRIMASIUS In Rom. 5.2 Quod sperare nullus audebat quod si forte in mentem alicujus inâ—rdisset poteraâ— aestimare se in blasphemiaÌ„ incurrisse quod adeò magnum est ut a muâ—tis pro ipsa magnitudine incredibile videotur eo quod speramus gloriam filiorum Dei nos consecuturos We are preferred by Faith and Hope higher then any durst have presumed of himselfe to bee and bee called the Sonnes of God Which no man durst have hoped which if by chance it had come into a mans minde he might have judged himselfe to have incurred blasphemie which is so great that for the very greatnesse it seemes to many incredible in that we hope that we shall obtaine the glory of the Sonnes of God Therfore our Redeemer rayses the estimate of a Peace-maker to higest by intitling him to an appropriation in Gods Sonneship Hence sprang that saying of St. NAZIANZEN Serm. 17. ad finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee must understand so great a good stored up for Peacemakers that in the order of happy saved men they alone are denominated the Sonnes of God they and those that love their enemies The peaceable is the sonne of God in his constitution the peacemaker in his function For when the minde is sweetly reposed in God without contradiction of the flesh or world there arises inner peace In Ps 28. ad finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the state of the purified soule and such are most the Sonnes of God for though mercy resembles men to God in outer operations yet peace most of all in the inner affections Shall I venture to translate a passage of St. BASILS Peace seemes to bee the most complete of Beatitudes being a good frame of the ruling power so that the peaceable man hath his distinctive note in that his manners are composed but he that is combatted of evils hath not yet attained the peace that is of God which the Lord gave to his Disciples which transcending all intellect keepes the soules of the worthy which the Apostle wishes to the Churches saying Grace and Peace be multiplyed to
triumphant and preferre their lot that went out of the world by the glorious way of Martyrdome before any other departure and would rather have lived a Confessor and dyed a Martyr then have beene great Alexander or very Caesar yea or any beleever that was no sufferer Therefore in reverence of the opinion which all Christians have touching their blessednesse which indured much for CHRIST we may noâ— only admire it in others but desire if God please to share in it with others and by name with the goodly fellowship of Prophets And so I am come to the argument that concludes the cause that urges all joy in the happinesse of suffering For so persecuted they the Prophets that were before you it manifests conformity to the chiefest Saints and servants of God CHAP. 5. CHAP. V. That the best of men have beene Persecuted SO Persecuted they the Prophets from ABEL to ZACHARY Origen in Ier. hom 11 Matth. 23.35 From the first to the last no Prophet without his Persecution From the beginning to the end of the Churches race a Abel esse renuit quem Cain malitia non exercet S. Greg. l. 20 c. 29. he must refuse to be an ABEL that is not exercised with the malignitie of a CAIN therefore thinke it not strange to be reviled and persecuted all holy men before us did suffer all CHRISTS fraternity doe suffer and all that will live godly shall suffer say then with venerable BEDE in 1. Pet. 5.9 b Pudeat solos non posse pari Let not us then for shame be the sole impatients that cannot suffer There never was Prophet that was not persecuted except it was SOLOMON of whom it is scarce more agreed that he was a Prophet then disputed whether he be a Saint Wisely IDIOTA c De vera patientia c. 9. Solus Solomon in delitiis fuit ideo fortè corruit S. Hier. ad Eustochium all the Saints were trained through miserie onely SOLOMON was the worlds darling and perhaps therefore fell so greevously Well whiles wee live by the Rivers of Babylon let us sing this song wee are not better then our fathers they of the world are alwayes like themselves repugnant what they can to the true Church Iam. 5.10 Take my Brethren the Prophets that have spoken in the name of our LORD for an example of suffering affliction and knowing that God is unchangable and that hee will free and honour you in distresses and oppositions as he did them bee not addaunted when CHRIST calles to appeare for him use no indirect meanes to escape as Clandestine teachers that have one faith in Widowes houses another in Consistories before authoritie say what they would have them when they come at home deliver womens dreames for Oracles and for Gospell And considering that the closser any draw to GOD and more they bee separate from the world the greater is the rage of the Divell and his agents against them to vexe them in all harsh trials let us not bee scandall'd at the flâ—nders that are raised against the Orthodoxe neither conceive the worse but have wee the higher thoughts of them GOD will exercise his grace where hee gives it if wee goe scot-free remember GODS lot was not on the scape-goue It is to bee feared our strength is little that GOD doth not vouchsafe us that honour or that wee are not faithfull in our vocations but let the world sleepe that wee may bee â—â—iet Their case is ill that effeminate themselves and their doctrines and their doings to avoyd female displeasure but much worse theirs who to escape the scourge of them whose tongue acknowledges no Lord cavill and carpe at the zeale of others who are stirring in their places to animate wholesome lawes with execution and to reforme their charges Art thou bee that troublest Israel 1. Reg. 18.17 Thinke yee the Propets were not counted too busie I will not deny Gods people to have their slips but the world doth not for that cause molest them as it might be thought they were reviled and persecuted onely for their infirmities and indiscretions if the Prophets that were priviledged men and had the spirit of infallibility and gift to fore-see and fore-tell futures that in their whole carriage were guided by the spirit that spake in the spirit and by direction and authoritie from GOD if those Prophets had not beene crossed and ill used before and above others nay if CHRIST himselfe Prophetarum opus the end of all Prophets the fountaine of innocencie wisdome and all perfections had not for the best works met with the worst use possible both in words and deeds But now e Nec nobis ignominia pati a fratribus quod passuâ— est Christus nec illis gloria facere quod fecit iudas S. Cypr. it is neyther shame for us to suffer of our Brethren what CHRIST hath suffered nor credit for them to doe what IUDAS hath done Matth. 10.23 24 25. It is enough for the Disciple to bee as his Master and the Servant as his Lord if they have called the Master of the house BELZEBUB how much more shall they call them of the houshold feare them not therefore CHRIST they said that hee was a Samaritane worser then a simple Pagan by a hereticall idolatrous Religion sometimes that he had a Devill and wrought by Belzebub sometimes that hee was Belzebub himselfe the chiefe of Devils therefore wee are not to feare the suppositions and bruits of men being the world is transported with such fury against orthodoxalitie and puritie of Doctrine and Life that if God himselfe bee incarnated and dwell and teach among them they will slander him to bee not onely a Devill but the Prince and worst of Devils This then is a soveraigne remedy of impatience in crosses and tribulations to call to minde the vsage of Christ and holy Prophets who meekely indured farre greater calumniation and persecution And after the sentence of de Kempis f De imitatione Christi l. 2. c. ult Si eligendum tibi esset magis optare deberes pro Christo adversa pati quam multis consolationibus recreari quia Christo similiâ—r esses omnibus Sanctis conformiâ—r If thou mightest bee at thy choyce thou oughtst to wish rather to indure adversitie for Christ then to bee recreated with many delights because so thou shouldst be more agreable vnto Christ and conformable to all Saints CHAP. 6. CHAP. VI. That to bee persecuted for Christ is the chiefe happinesse out of Heaven I Have made a survey of this Beatitude in the parts and will now gather from the whole these foure deductions First that the chiefe happinesse under Heaven is to be reviled and persecuted for righteousnesse and CHRIST'S sake Secondly that the persecuted therefore must not hate but love and pray for their Persecutors Thirdly that the Apostles and their successours are of all most incident to be persecuted Fourthly yet they and others
upon us As St. Roch â—aid in this case o Et si antea dulcissime Iesu me servuÌ„ tuum esse existimâ—verim nunc vero cum me tormentorum tuorum parte donaveris charum me tibi esse et jucundum compertum habeo In vit ejus c. 7. Per Petrum Ludovicum Mâ—ld Aug. 16. Opus imperfect in Matth 10 hom 28. Heretofore sweet Iesu I conjectured my selfe to be one of thine but now that thou hast given mee part in thy torments I know assuredly that I am accepted and gracious with thee CHAP. VII That the persecuted must not hate but pray for the Persecutors SEeing they are occasions of their so great blisse the persecuted must not hate but love and pray for the persecutours Albertus the great tels vs that a De veris virtutibus c. 1. A Chrâ—stian pro certo majorem gratiam gloriam consequeretur ex persecutione quam ex favore si modo debito sciret eâ— frui Christians should without fayle compasse more grace and glory by persecution then by supportation if they knew how to improve it in due sort as the enemies of holy Martyrs advantaged them more to eternall felicitie then their friends Hereupon the holy Father Ammonas gave an excellent rule b C. Paraenetico 2. inter â—perâ— B. Ephrem p. 499. As oft as thou remembrest them that have afflicted thee intercede for them all in truth and with all thy heart as for them by whom great advantages have beene procured to thee And St. Leedegar is an admirable example of that rule who immediatly before he was violently put to death prayed thus c Ignoscâ— illis qui me affligunt quandoquidem ego clementissime pater per eos credo me in conspectu tuo glorificandum Vrsâ—nus in vit ejus c. 17. Oct. 2. Pardon them that afflict mee for by their meanes I beleeve that I shall be glorified in thy sight most gracious Father Shall wee take out of Lansperg d In pharetra divini amoris p 77. I blesse thee pro paterno amore quo mihi patienda omnia in salutem convertis oro etiam tâ— duloissime Pater pro omnibus qui mihi adversa unquam intulerunt ut tu illis non solum ignoscat sed etiam non imputes imo quia fuerunt ministri aeternae dispensationis ac providentiae tuae aeternae illis mercedem tuae beatitudinis couseras his quire of love an arrow that flies very high I blesse thee O Lord for thy fatherly love wherby thou turnest into my safety all that I suffer I beseech thee also most sweet Father for all those that have at any time inflicted any adversity vpon mee that thou wouldst not only pardon but never impute it to them nay because they were the ministers of thy eternall dispensation providence collate on them the reward of thy eternall blessednesse I can but admire that of St. Basil touching those that disfame us for Christ e De Spir. Sancto c 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the damage therby growing to them did not cause in us heavines coÌ„tinual sorrow I should almost have said that we acknowledge thanks to them for their blasphemies as procurers of our blisse And no lesse that of his most intimate St. Gregory Nazianzen Christ wils his to fly from Persecutors for that being Christians they ought not onely to looke after their owne things no not in case they bee most strong and constant but also to spare those that persecute them f Contra Iuliau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contr Iulian. erat 2. ad finem So that for their part they inferre nothing to their perill Especially we are to pitie and petition for them that are our adversaries out of an illuded conscience Ioh. 16.2 the Devill transforming himselfe and infatuating of them wherefore as Origen moves Let us not hate but rather love them and take pitie of them they have a devill and are beside themselves g In Ezech. hom 13. Daemonium habent patiuntur insaniam CHAP. 8. CHAP. VIII That the Apostles and their Successours are lyable to most persecution THe Apostles and their Successours that beare about the world the name of Christ are most lyable to be reviled and persecuted by all and most of all by them that retaine the name but not the right faith of Christ Therefore our Lord delivering this Beatitude changes the person and having said Blessed are they that be reviled for righteousnesse hee turnes him to the Apostles and sayes Blessed are yee when men revile and persecute you for my sake and concludes it with this So persecuted they the Prophets That is as the Prophets were persecuted by seduced people that boasted themselves to be the temple of God the temple of God So you and your followers shall meet with worse usage amongst deceived creatures that fancie themselves to be Gods Church and the onely peculiar people Our Saviour Ioh. 16.2 saying The time shall come that whosoever kils you will thinke hee doth God good service after the application of George Patriarch of Alexandria a In vita S. Chrys c. 74. In that he names the one only God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee specified them that under pretext of the Church make havocke of Gods people for hiding their envies and ill doings they counterfeit in words to take care for the Church which in deeds they lay waste And much more intends hee those that by a perverse creed beleeve light to be darknesse and darknesse light antiquities to be old errours novelties to bee divine faith and consequently holds it the Lords worke to shed Christian blood and curse them that doe it negligently and doe not to the utmost pursue true catholicall Christians with the sword of their mouth and the mouth of their sword Quintilian cryes out b Declamatione 265 Nullam petulantiam magis odi quam quae se propter hoc exerit quia pulat licere I hate no insolencie more then that which practises out of a conceit of its owne lawfulnesse I abhorre no ctueltie like that which springs from opinion of dutie and devotion and sanctity and singular zeale The holy Bishop Serapion is my Author c Episcop Thymeos Contr. Manichaeos p. 104. Of all obstinate impietie this is the most injurious to carry Christs colours and wage warre against Christ One would more willingly suffer of a Pagan then of a Christian of one that is held whereabouts he suffers for a misbeleever then of him that is magnified for a sole Gospeller Many suppose they could readily suffer if it might be generally thought that they suffered for righteousnesse for Christ as d S. Ado in Martyrologio lan â— Sozom. hist l. 2. c. 8. The noble personage Attalus of Perga was carried about the amphitheater a Title going before him in which was written Attalus Christianus But this irkes them that