which really exist cannot divide it from GOD but no other thing that might bee should be able to estrange it If God should create more excellent creatures then any are how excelling soever they should never alienate the affection of a pure heart from the Lord himselfe That of DE Kâ—MRIS agrees with the experience of a Spirituall man De imitatione Christi l. 2. c. 6. Refusall to bee â—â—â—forted by any creature is a signe of great Puritie and inner repose The pure hâ—â—rt denyes coniunction with any creature and 〈◊〉 〈◊〉 above 〈…〉 after the 〈…〉 of God himselfe 〈…〉 of his 〈…〉 aside Riches CHAP. 3. Honour Pleasure Earth and Heaven Angels Archangels Cherubin Seraphin stand you also aside It is immediate union with God himselfe and the sweet confirmations of his love made by himselfe in his owne person that I seeke and which alone can content mee CHAP. III. Of the Excellency of Puritie WOrthily RADULPHUS FLAVIACENSIS on Lev. 21.28 Whatsoever living thing is consecrated to God it must dye They that are CHRISTS crucifie the flesh and the affections thereof let men therefore praise their Fastings their Watchings their relieving the Poore their visiting the Sicke sancta sunt ista omnia these things are all holy but if any purifying his conscience before God mortifie the vices thereof hoc sanctum sanctorum est this is the holy of holies whose praise is not of men but of God Naturally looke how much more excellent any creature is so much more simple and pure and the most perfect condition of the creature is to retaine its simplicitie and be purged from all things adventicall and meaner then it selfe By Puritie the Soule returnes in Gods helpe to its originall integrity and this none can be ignorant of that any 〈◊〉 in polluted by mixture of that which is baser then it selfe as gold by that of silver wine by that of water whence PLATO a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defines purity a separation of the worse from the better Now for that all things in the world are inferiour to the soule the mingling it selfe in them defiles it and as it separates from them it growes purer and more accommodate for God In like sort things are improved by ingredience of that which is better then themselves as other mettals by that of gold Iudge then what the prerogative of Purity is whereby the soule inheres in God and comes to bee one with him that is infinitely good It is an elegant observation of St. VINCENTIUS b Domin 15 ser 15. that a Pope or Emperour receives more honour from being Gods servant then a commander of men because every creature that is middle between inferiour and superiour takes greater dignity from subjection to the superiour then by dominion ever the inferiour as water takes pollution from the earth purification from the ayre If there were any grace diviner then Puritie GOD that iâ— the Ocean of all perfections would not from it bee called light and call his 〈◊〉 Children lights as keeping their Puritie in coâ—â—â—â—t geâ—erations as the Sunne beames doe theirs when they shine on most impure places thâ—â— holy Ephâ—â—â— c De perfections Mâ—naâ—â—i p. 474. gives the reason Blessed 〈◊〉 the pâ—â—e in heâ—â—â— because like the Sunne they shine even in darknesse Albeit our God and Saviour hath not in vaine the name admirable and all things that are his are wonderfull Neverthelesse nothing so taâ—es Saints as his holinesse and beares them into eternall admiration Psal 57.4.10 Holy DAVID in God praises his word magnifies more the goodnesse and holinesse of God in his word then his hignesse and greatnesse in the world and therefore gives the booke of Scripture the prelation to the booke of Nature The holy Angels that are of all creatures the nearest to God and see him in his light cry holy holy holy Lord God of Hosts Psa 6 3. Rev 4.8 Thrice holy Father Sonne and blessed Spirit as admiring God for his holinesse and rejoycing therein to be like unto him The Seraphims that have high degree among Angels burne most in the love of God and sing most in the praise of his holinesse crying to utter vehement affection in them and joyful adoration of the holines so repeated by them the holy Angels and perfected spirits might cry all and onely wise omniscient and innumerable other Epithors of divine exaltation but without ceasing they reiterate the memoriall of holinesse as most pleasing to God of all his titles and for the honour whereof he principally ordained the greatest of all his works Gods incarnation and mans redemption Whence we may be astonished considering the dulnesse of lapsed man that having possibility and commandement to be holy as God is holy nills that but would faine be like God in greatnesse not in goodnesse forgetting that the divell and man sell for that the 〈◊〉 and the other as St. GREGORY d In Iob. l. 29. c. 6. Esse Deo similis non per justitiam sed per potentiam concupivit notes CHAP. 6. was affectate to bee like God not in purity but in power men are desirous to follow CHRIST on the water but not on dry ground ambitious to be like him in miraculous actions not studious to take after him in the morall But whatever carnals may fancie who so as have any sense of holinesse desire likenesse therein to God above all other things that are excellent and wherein they might possibly resemble God For Bâ—loved ponder all the degrees wherein it is possible for men to bee like God are they like him in being So are stones Are they like him in motion So are starres Are they like him in life So are trees Are they like him in sense So are beasts Are they like him in reason So are Divels There remaines onely being like him in Grace and so are none but Saints and Angels Why then resolve we not that the best that can bee in the Creature is to be pure as GOD is pure To bee pure God is impossible for the creature sicut Deus to be pure as God is the next altitude thereunto hence that word Psal 80.6 I have said you are Gods is by the Fathers applyed to the adopted and sanctified as advanced to the highest representation of God The Arâ—â—pagite among others passeth this sentence e D. Dionysus de Ecclesiastica hierarchiâ— c. 1. There is no other way to salvation but for him that would come to salvation to become a God And what would he be 〈…〉 not be a God 〈◊〉 would he wish to 〈…〉 regards not to be like God CHAP. 3. We say of those that are eminently gracious that they have much of God in them and the holy man is stiled the man of God Vertues what are they f Lib. 4. cap. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee void of anxiety duplicity impuritiâ— to speake with St. Damascene other then Characters of the divine nature Is
dâ—ploâ—eth sonne 〈…〉 cryes and continuall 〈…〉 The dayes are evill should 〈…〉 should wee 〈…〉 it is the judgement of Climactus a true penitent conceives himselfe to loose every day in which hee mournes not c Gradu 5. ad finem This spirituall mourning is called sorrow according to God 2. Cor. 7.9 because as Aben-Ezra d In his Comment upon the Decalogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaches more like a Christian then a lew A man is bound to remember God every moment so that whatsoever he doth he may not doe it but for his honour and that hee refraine himselfe from things prohibited onely for the glory of God alone After this rule sorrow according to God as God would have it and mooves it is devoted to him and grieves more for the dishonour of God in a sinne then for our owne pollution or punishment which sorrow is said to worke repentance unto salvation for that it causes daily usage of penitentiall practises by remembrance of sinnes past and consideration of the present preserving the soule in horrour of them and holy confusion of heart and face for them and so preparing it to walke humbly with God and inferring a resolution to forbeare whatsoever is offensive and for to please God that it may rejoyce in him and his salvation Sorrow is the soules averting and withdrawing it selfe from that it apprehends evill all evill is either of fault or paine and both of them either our owne or others therefore the holy groâ—es mournes first for his owne sinnes secondly for the sinnes of others thirdly for his owne afflictions fourthly for judgements upon others CHAP. II. Of mourning for our owne sinnes THE godly sorrower is toucht with griefe first and chiefely for his owne sinfulnesse not sorrowing but the cause makes the mourner blessed are they that mourne not for their dead nor their losse but for their sinne saith holy Chrysostome to mourne for worldly things is a vexation annexed to them to mourne for heavenly things in a worldly manner is our vanitie about them but to mourne for Tammâ—z Ezech. 8.14 or with the Merchants of the earth to weepe over the mother of harlots Revel 18.11 that mourning is most fleshly and diabolicall as theirs is worse then bellish that mourne because they cannot sinne in many particulars so much as they would have not wherewithall to avenge themselves have not meanes for their lusts in bravery riot and other excesses Hom. 22. ad pop We cannot complaine of the world for lack of mourning there is lamentation enough in every corner this is our complaint that men mourne in vaine when sorrow cannot further them S. Anastas serm in ps 6.9 St. Chrysostome a Ad pop hom 5.7.18 in divers homilieâ— wittely notes that sermon remedies uâ— evil◠〈…〉 therefore God appointed it to homile faine and of a malady of sinne made a remedy Eâ—â—â— 6.21 Blessed are they that weepe exercise their sorrows about their sins the onely object in which griefe availes I but some will say wee are of such a constitution as is not capable of teares if so Christ speakes againe to them blessed are they that mourne are you of such a temper as is not capable of mourning neither it is not so much the trickling eye as the bleeding heart that mournes before God bemoaning and greatly condemning it selfe 2. Sam. 24.10 Ier. 8.6.31.18 The heart of sorrow is in the sorrow of the heart where there is most turning from and flight of the heart there is most of the definition of sorrow as Rom. 9.2 the Apostle defines his griefe by the great heavinesse and continuall sorrow of his heart Prov. 15.13 by the sorrow of the heart the spirit is broken And herein there is no sorrow like the sorrow for sinne Zachar. 12.10.11 it equals the greatest sorrow in a familie which is mourning for a first borne for one onely sonne 2. Chron. 35 25â— the greatest sorrow in a common wealth which is the mourning for the untimely and unfortunate death of a pious and worthy Prince as was Iosiah for whom Ieremy made his lamentations and in the name of the Church and state 〈◊〉 â—f there were ever griefe like that griefe Iâ—â— 1.12 The sorrow of grace may come short of that of nature extensively in teares otheâ— expressions because therein grace is lefâ— unto 〈◊〉 false and hindred rather then assisâ—â—d from nature 〈◊〉 spirituall sorow withoâ—â— compâ—iseth exceeds the naturall intensively in the essence of griefe that we most really sorry for which in our judgments and affections we most avert and shrinke from Intellâ—ctuall griefe is the principall because of the highest faculty and belonging to superiour reason whereby the understanding conceives sinne the greatest evill and the will abhorres it more then any other and adjudges greater heavinesse to the soule for it Whereas in ordinary griefes men would be without all sorrow or sorrowlesse holy griefe is voluntary which the soule assumes on it selfe and would encrease according to God and religion in great desire of godlinesse embracing all griefes in order thereto The godly heart prayes for the removall and keeping away of sinne more then any dammage or misfortune and for that it more composeth it selfe to sorrow and in dislike of it selfe is smitten with horrour and shame so as it is not in other griefes I shall enlarge my selfe a little in this matter to provoke them that can and quiet them that would abound in teares a meane conceit may make a man laugh more then hearing of a rich fortune befalne him in which he more rejoyces likewise lesser griefes may wet the eye when great sorrowes dry the heart And although there may be much difference betwixt the tears shed for joy which trickle warme downe and the scalding sharpe and salt teares that issue from b Cassian Col. 9.29 S. Isaac de contemptu mundi c. 29 p. 698. sorrow when all that is within a man is affected with griefe the teares that proceed a turbato felle from a troubled gall bring bitternesse with them and running from the eyes evidence by proofe of the taste the nature of salt which they contracted in the c De mirabilib S. scripturae inwards Yet griefe begins to breake away when it sheds forth in d S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teares indeed teares are the sustenance of a sorrowfull minde therefore our Saviour justly calles them blessed that weepe because the grieved soule receiveâ— therein great content many mourners would buy that repast at high rates But it is manifest from holy DAVID that Religion extracts teares and that in plentifull measure from the most valiant and warlike whensoever it findes a constitution apt thereunto they that can weepe upon any occasion if Religious doe oft weepe for their sinnes one of the Ancients resolves e De vera falsâ— poenitentia c. 9 Seiat se culpabulitèr duruâ— qui destâ—t damaâ— temporis vel mortem
comes gravâ—ly and slowly forth And truly so much the more perswasive by how much it is beleeved of those that heare it to be uttered with an unwilling minde and rather with the affection of a Condoler then any fetch of malice I am grievously sorry saith hee for that I love him very well and never could reforme him in this thing Another tells you I knew so much of him before but it should never have gâ—â—e further forme but seeing the matter is come out by another I cannot deny it I speake it with griefe indeed it is even so and then addes grâ—nde damnum it is great pitie for truly otherwayes hee excels in many things but in this particular to confesse the very truth he can no way be excused These motes removed out of the Mourners eye it is the mirrour of Christian heart therefore I may not in conscience omit to reprove those that traduce the spirits mourning and impute it to melancholy and deâ—â—emper Whereas it cannot consist with charity and true Religion to bite in sorrow when God is openly 〈…〉 The sonnes of 〈…〉 with the children of God first by their 〈…〉 teares from their eyes then to upbraid them with their sorrowes who 〈…〉 can looke cheerfully when 〈…〉 places and companies there is much blaspheming of holy 〈◊〉 the and â—orders much patronizing of irreverence and singularity much arguing for sacriledge and usury much swearing cursing drunkennesse and other exersses Let the followeâ—â— of mirth desist from theâ—â— and the like enormities that extent griefe and if the righteous testifie not joy in their countenances we will joyne with their reprehendars In the meane while it is good to be perswaded by St. CHRYSOSTOME i Ser. Lâ—â—e compunctinâ—â—â—â— one And what others due for the bodies of men to doe for our 〈◊〉 their soules 〈◊〉 them dead in sinne Shall an One lawe and mâ—â—ne over 〈◊〉 Oxe and not a man have racionall griefe a Christian spirituall for a dâ—â—d soules Wherefore as IONAS the Faâ—her k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— S. Chrys tom â— ser â—4 in sin exhâ—â—â—â— If thou he froâ— thy selfe land thy neighbour 〈…〉 for th◠〈…〉 that 〈…〉 so much as weepe for 〈…〉 l S. Chrys in Hebâ— hom 15. 〈…〉 CHAP. 4. CHAP. IV. How many Saints being very transcendent in their griefe for other mens sinnes leave them without excuse that have no common measure of godly sorrow DIVines and of Divines the most learned and glorious St. AUGUSTINE writes agreeable to all Christian sense a S. Aug. de Trin. l. 8. c. 9. I know not how we are more quickened to love of the rule through Faith whereby we beleeve that some have so lived and hope whereby we no whit despaire that we also who are men may so love in that some men did so live and thereupon both desire more ardently and crave more confidently wherefore it shall not be unusefull for us to weigh how some have exceeded the measure of injoyned griefe that wee may not defect in this sorrow commanded How large was IEREMIES heart cap. 9.1 who lamenting the Iewes for their sinnes and judgements cryed out O that my head were waters and mine eyes a fountaine of teares The good Prophet affected to bee metamorphosed into a fountaine as the Poets 〈◊〉 〈◊〉 that with weeping continuall Rivers of teares hee might overflow and wash away the iniquity of the times which the Kingly Prophet performed 〈◊〉 some degree Psal 119 136 Rivers of teares runne downe mine eyes because men keepe not thy Law as if it were said I oppose flouds of teares to the deluge of other mens sinnes O the almost altogether inimitable transcendency of MOSES and St. PAUL in this kinde of sorrowing of whom excellently St. CHRYSOSTOME b Ser. 1. in S. Apost Fauluns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil de flu lat q. 3. Origen in Rom. 9 B. Naâ— apol p. 23. S. Eulogius in Bibliotheca Photij coâ— ult p. 1604. S. Isidor Pelus l. 2. Ep. 58. MOSES indeed chose to have perished with others but St. PAUL chose not to perish with others but others being saved himselfe to fall from endlesse glory Rom. 9.1 2 3 In a rapture and holy trance of superabundant charity his affection got as high as any speculation St. BERNARD c Nonne meâ—th bene affecta sana quadem videtus esse â—â—sâ—â—la cunt impossibile sir effectu hâ—bâ—râ— siâ—cuâ—â— iâ— affectu pro Châ—â—sâ—â— aâ—â—â—hemâ— velle esse a Christo De natura dignitute aâ—â—â—ris Divae 3. Optat 〈◊〉 esse a Christo id est solus â—erâ—â—e no oâ—ne Israâ—â—â—uerâ—â—◠〈◊〉 poraâ—â— S. Hieron ad Mâ—diâ—â—â—â— quest â—0 Ad â—g a 〈◊〉 qu. 〈◊〉 askes Doth it not seeme in a well affected minde a certaine sober being besides it selfe to have that fixt in the affect which is impossible to be in effect to be willing for CHRIST to be anathema from CHRIST The blessed Apostle bore such love to soules and good will to his nation that he would gladly have suffered such paines as a separate from Christ indures to have bought off their unbeliefe that they might have injoyed Christ and his benefits As in â—he charity St. CATHARINE of Sâ—â—es is reported â—o have kissed the ground which Preachers trod on for that they did â—â—â—perate with God in the fatâ—â—â—â—â— of soules and 〈◊〉 d Graâ—◠〈◊〉 in câ—pendis â—ntradâ—â—◠〈◊〉 ad sâ—â—â—dulum fâ—dâ—â—â— 3. cap. 7. besought God that 〈◊〉 her faith and body 〈◊〉 might step up the passage 〈◊〉 tha◠〈◊〉 â—â—ght 〈…〉 St. Chrys is frequent in the 〈…〉 of the Apostles charity saying PAUL e De laâ—â—â—â—â—◠〈…〉 2. 〈…〉 be for and with the 〈◊〉 of Christ 〈…〉 â—â—â—ber of the punished thou without it in the highest of honour And againe PAUL loved his enemies so as no man loves his friends for who would indure to goe to Hell for his friends when he might goe to Heaven Likewise blessed MOSES before him would have beene blotted out of the Booke of God for his enemies that would have stoned f him In Hebr. hom 19. To understand that they were not exorbitant in their profound griefe but fetcht an high compasse of devotion let us informe our selves that there is in hell and damnation a plenitude of sin and paine in Heaven and salvation fulnesse of grace and glory Now a gracious soule may bee affected with such griefe for sinne and Gods dishonour and the losse of other mens soules as to be willing to divert them if it might bee with suffering the utmost paines that condemned creatures doe or can endure And happie iâ— hee that hath so farre denyed and mortified himselfe g Didaem Stella de contemptu mundi l. 3. c. 11. Adrian fol. 112. Ioh. Avila apud Rosignol de Christiana perfectione l. 5. 26. as to bee ready to undergoe even all the paâ—â—es of hell for Gods love so hee may continue in his grace For no good heart can indure the
St. CHRYSOSTOME urges thee to tell him where Christ laughed No where but thou readest that he was often sad when he saw Ierusalem he wept when he considered the traytour he was troubled when hee was about to raise LAZARUS he groaned and doest thou laugh k In Hebr. hom 15 Not so good Christians but our head mourning let all the members condole and mourne together with him The God of all consolation stay the weake hearts of his children that they be not carryed away with the streames of Corruption but that they may be dissolved in griefe for this wicked generation that if it be possible they may so lift up their voyce and weepe that their cry may get above the clamâ—ur of those sinnes that make the heavens weepe and the Land mourne He grant that we joy not the joy that is the begetter of sorrow l S. Chrys in Phil. serm â—lt in fo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but greeve the griefe which is the mother of joy and by which we shall enter into the joy of our Lord and Saviour IESUS CHRIST To whom with the Father and blessed Spirit bee glory as it was in the beginning is now and ever shall be world without end Amen FINIS BEATI MITES THE MEEKE A TREATISE OF MEEKNESSE handling the third Beatitude By IAMES BUCK Bachelour of Divinitie and Vicar of Stradbrooke in SVFFOLKE S. Aug. de Sanctis Serm. 19. Solent medicinae periti aegritudines quas curandas suscipiunt aliquando curare per contraria aliquando per similia Majores nostri planxerunt dies sues avi eorum planxerunt dies suos nullis hominibus dies placuâ—runt quos vivendo egorunt Sed posteris placent dies majorâ—us illis iterum illi dies placebunt quos ipsi non sentiebant ideo placebant quod enim presens est acrom habet sensum B. Aug. de diversis Serm. 19. cap. 3. NON SVM MELIOR PATRIBVS LONDON Printed for IOHN CLARK and WIL COOKE 1637. BEATI MITES MATTH 5.5 Blessed are the Meeke for they shall inherit the earth CHAP. I. Of Meekenesse and the blessednesse and subjects thereof MEeknesse doth aptly follow immediately after Mourning as which moderates the Soule that it refuseth nor comfort in any occasion of griefe but in all sorrow voides disturbance Thus St. BASIL describes a In Psal 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who are of restrained manners and freed of all passion so â—â—to 〈◊〉 no perturbation habit in their soules CHAP. 1. those are termed Meeke Without this meeknesse calme it the heart of man is as a trâ—ubled Sea when it cannot rest whose waters cast upon it and dirt Esa 57.20 b S. Gregor in Iob. l. 4. cap. 2â— lib. 5 c. 30. St. Aug epist 149. rayses soyle out of its owne distemper casting plat-formes of debates and stuffe and fancying imaginary contentions and vehemently acting them with him and him giving ill words and returning worse answers yea many times when in the Act of provocation it retained patience bethinking c S. Greg. past lib. 3. 10. Clem. Alexand Strom. 4. p. 356. 357. it selfe thereof it is exasperated and angry with it selfe for such forbearance Hence it is that the Scripture useth verbs in a moode which the Hebricians call Hithpael and which purports reciprocall working Isychius in Lev 3. to intimate how an unmeeke mind reflects upon and troubles it selfe Psal 37.1 Ps 73.21 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart is leaven'd swelled and imbittered with repine and wrath for Iam. 3.14 Emulation is bitter when once the heate of anger hath any thing violently inflamed the spirit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I whetted sharpned my selfe Iracos and so was cut to the heart and pricked with choller in my reynes to wit the seate of the iÌ„rascible facultie the ordering whereof not after the motions and lusts of the flâ—sh but according to the inclination and guidance of the spirit is the meekenesse of which wee intreat The Stoickes were so farre tâ—â—â— deâ—â—â—ding passions from a wile and vertuous man because anger griefe and other affects which be perturbations in others carried by passion in a wise man are disposers of the sensuall part agreable to the direction of the intellectuall and so subordinated to God made religions Hence it comes that the wrath of Man as fuming from the flesh workes not the righteousnesse of God Iam. 1 but unfits and sets off from good duties but the anger of the spirit prepares men to all godly operations and aversation of sinne Bee angry and sinne not Ephes 4. As Iob. 11.33 CHRIST groaned in his spirit and troubled himselfe his Deitie limiting how much his Humanitie should greeve and be molestâ—â—â— and all his trouble issuing from inward principles of voluntary heavinesse and bounded by wisdome and grace So they that are Christs have of his Spirit to governe their affections and excite and allay them not by carnall instigations but by godly considerations which makes that when others are contemptible in their passions they be venerable in their affections 1. Sam. 11.6 The spirit of God came upon Saul and his anger was kindled greatly which is well deduced by St. Gregrie d 1. Reg. l. 5. 1. Vt irasci mionis potuorit prius in eum spiritus Domini insâ—liâ—t quam metuenda sit ergo Sanctorum ira cerniâ—â—â— si â—â—sâ—â—ta meâ— in eoâ— Domini 〈◊〉 cogitâ—tums 〈◊〉 ergo 〈…〉 regintur 〈…〉 indigâ—â—te deâ—â—â—â—tèr pollumus povunt Si eorum 〈◊〉 mortum Sâ—â—â—â— spiritus creliâ—â—e The spirit of God came vpon him that his anger might be kindled greatly Was not see thou how much the anger of Saints is to bee diueded if wee 〈◊〉 Gods spirit comming vpon them if 〈…〉 â—old them cowardly moraâ—â— wee attend not haâ—â—â—pirit inwardly mâ—â—ning So est therefore 〈…〉 are correctedby the 〈◊〉 of our Superioâ—◠〈◊〉 â—ee accordingly â—remble under their indigniâ—◠〈◊〉 if not so swâ—â—â—â—he Jovaâ— that their impulsion 〈…〉 of the Holy Christ The 37. and 73. Psalmes may serve in place of a Commentary to this text and by them it appâ—ares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Meekenesse is a just proportion'd temper of the minde whereby it is prepared to the well abearing of it selfe e Mansueti scilicet portantes â—ugum Domini Matth. 11. Remigius in Psal 36. in the yoke of CHRIST to commit the kingdome unto God to be quiet and silent not to take displeasure at any of the Lords dealings with our selves or others to be affected unto God in Plato's f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase exceeding exceedingly and to all other things to stand indifferent This the sentence of the most learned g S. Aug tom 10. in append de eo quod coÌ„monemur ab scandalis mundi cavere Mites sunt quâ—ous in omnibus bonis qu e faciunt non placet nisi Deus in omnibus quae mala patiuntur non displicet Deus Father They are
the huÌ„ger of righteousnes is the sole good of Chriâ—â— which alone is able to consâ—mmate all desires his water satisfies in the wildernes whâ— deserted of al other succour Esa 48.21 that is wonderfull Christs water takes away hunger and his bread thirst Ioh. 6.37 Every thing that is his being of infinite vertue and comprizing all satisfactions The repast of the soule is summed up in the Apostles blessing 2. Cor. 13.14 The grace of the Lord Iesus Christ S. Ambr. ibid. The grace of our Lord Iesus seemes to be set afore the love of God because God set his love upon us in him his merits deserve all the favours which vve receive the love of the Father and the Communion of the Holy Ghost be with you all The love of God sent us a Saviour by whose grace we are saved the Communion of the spirit states us in that grace All good desires are perfectly satisfied in the love of God that love compleatly merited in the grace of Christ that grace fully communicated by the fellowship of the Holy Ghost in whose sole communion to use the words of blessed d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom 5. Macarius the faithful soule can find rest for all its affections Manna was a principall type of Christs satisfying power Wis 16.20.21 Manna serving the appetite of the eater tempered it selfe to every mans liking now whereas Moses records onely the taste of wafers made of honey the most learned Doctour St. AUGUSTINE e S. Aug. retract l. 2. c. 20. S. Gregor in Iob. l 6. c. 9. l 20. c. 16 and the Fathers resolve that scruple thus That Manna to them that tooke it as ordinary food tasted as is expressed by MOSES but to them that received it as Sacramentall and adored the mystery in it the taste was as is declared in the Booke of Wisdome after the verse of RUSTICUS ELPIDIUS f Nam dignis quem quisque velit dâ—t Manna saporem Manna's tâ—â—â—e was that which best pleased â—â—rthy reâ—eivers Nor was that a vaine type for our hidden Manna Revel 2.17 which CHRIST gives hath correspondence to each particular appetite and gives every one that delights in God the speciall desires of his heart Psal 37.4 for it killes brutish and diabolicall appetite satisfies reasonable and godly desire confirmes us that remembring our selves to bee as CLEMENS ALEXANDRINUS finely speakes g Strâ—m 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Children not of Concupiscence but of will wee may not covet but desire not lust but will Ioh. 1.13 Our LORD saith that he who drinkes of the water which Hee gives shall never thirst Ioh. 4.14 Because that water allayes the fire of Concupiscence after stolne waters that hee which drinkes thereof may onely thirst righteousnesse Quench mee the enâ—mies fiery darts in the Fountaine of Wisdome and the River of Living water that spring in thee which is the swasive of St. PAULINE to his friend h Episâ— 6. Tria inimici câ—â—â—â—ntia foâ—â— sâ—pientia sâ—â—â—lâ—e aquâ— in 〈…〉 â—â—tingâ—e SEVERUS and if the will be good and of good CHRIST satisfies hunger in giving desert to desire 3. The goodnesse of CHRIST satisfies especiâ—lly the hunger of Righteousnesse by sustaining the Christian in strength of appetite and labour it was our Saviours meate and drinke to doe his Fathers worke as satisfying his desires of his Fathers glory Ioh. 4.34 in nâ—tâ—re earnest indeavours are the satisfaâ—â—ion of strong desires which render insensible of hunger 〈…〉 and feed the soule in a mans pursuing his aâ—â—ecâ—ion in religion vigorous following good deeds iâ— the best refreshment to godly dâ—sâ—res â—ugâ—entatiâ—n of love and the labour of love is the 〈◊〉 of a pious minde Honey seemes not sweet to those that are sicke of a Feaver and have their tongue imbittered with Choler so hee that is in the Gall of bitternesse saith as it is in St. BASIL The Law is i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In exhortatione ad S. Script good but sinne is sweeter but hee that hath his senses exercised to discerne good and evill hath experience that more sweetnesse is tasted in obeying the Law then in satisfying lust of which every man may easily have tryall in himselfe To which St. LEO the great appeales saying that if a rationall l De jejunio sept Menfis serm S. Sâ—seipsum sibi rationalis homo comparet omnesque suorum actuum qualitâ—tes vera inspectione dijudicet nunquid in intimis conscientiae suae hoc delectationis inveniet de iniquitate commissa quod de equitate servata man compares himselfe with Himselfe and with true inspection discusses all the qualities of his acts shall hee in the secrets of his conscience finde that delectation of iniquity committed that he doth in righteousnesse observed enter into your consciences after holy actions try if they make you not a Feast Wee cannot desire and much lesse doe any thing according to divine will but wee shall meet with food in it for how should not that which is pleasant to GODS will bee satisfactory to any good will Hence to the Righteous the Word is sweeter then honey the Holy day is a Festivall the Sacrament a Supper teares are breâ—d and bounty is a blessing Taking therefore notice of the satisfaction which is in Holy services let us follow the advice of the famous Prelate HINCMOR m Hincmar Episc Rhemens in opusculo 55. c 54. Sicut cotidianas necessarias pensiones corpori re â—dimas ita cotidianas atque continuas bonorum operum scilicet continentiae lectionuÌ„ vigiliarum orationum atque lachrymarum eleemosynarum atque sacrae hostiae oblationum gemituum quod ex praeteritorum poenitentia Sancto futurorum desiderio pensiones animabus nostris effuÌ„dentes eas in conspectu domini reddere studeamus As we render our body dayly and conâ—â—nient allowance so let us study to give our soules their dayly and continuall pensions of good workes pâ—â—â—ing them forth before God in Sobriety reading watching and Prayers in teares almes and oblations of the sacred best CHAP. 7. in sighes also from Repentance for our sinnes past and holy desires of things to come CHAP. VII Concluding in admiration of the satisfactions which are in Righteousnesse BOnum hominis the good which all men would have shewen them is found in Righteousnesse Whatsoever man as man in the utmost extent of reason can desire is with overplus contained in Religion of necessity the degree of satisfaction must bee answerable to the good whereof wee have fruition the higher the good the larger the content there is no comparison betweene the joy in a Million and a Miâ—e Hence profound observations and rare inventions in Arts and Sciences promote to deeper and more sincere delights then riches and honour because they are the contents of the intellective part these of the sensible Thus the graces and gifts of the Lord IESVS create purer and more intire pleasure then
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
about the divine and blessed Nature on whose lightnings and grace whosoever fixes his eye participates somewhat from it as it were in a tincture dying his owne sight with a flourishing lustre Psal 4.6 7. Lord lift up the light of thy Countenance upon us and thou shalt put gladnesse in our hearts For as f Gradu 30. Climacus takes up a Simile If the face of a Friend whom wee love doth most truely change us and render us all chearie and pleasant and voyd of heavinesse what shall the face of GOD doe comming invisibly on the Soule that is cleansed from all filthinesse CHAP. 9. CHAP. IX Of the fulnesse of this Beatitude in beatificall vision FOrasmuch as Man is an intelligent creature therefore his Happinesse must needs bee in the acts and exercise of his intellectuals hence our fruition of GOD is set out by sight Iohn 17.3 The prelation of Man above Beasts is to know his Maker the highest exaltation of man in the best and immediate knowledge of his maker if 1. King 10.48 the Queene of Sheba was strooke with admiration at the order of SOLOMON'S Court how shall it not bee full happinesse to see the forme of the celestiall Court I extoll the wit of PICVS Earle of Mirandula a In Heptapio in proumio lib. septâ—â—i Haec est vera faelicitas vt simus vâ—us cum Deo Spiritus vt apud Deum non apud nos Deum possâ—â—â—mus cognoscâ—mâ—â— sicut 〈…〉 ille enim nos non per nos sed per seipsum aguavit ita nos cognoscamus illum per ipsum non per aut 〈◊〉 est tota mercer haec est vtt◠〈◊〉 Naturally the Creatures cannot know GOD as hee is in himselfe but as hee is in their selves This is true felicity that wee may be one spirit with God that wee may possesse God in God not in our selves knowing as wee are knowne for he knowes us not by us but by himselfe so wee shall know him by himselfe and not by our selves this is the whole reward this is Life eternall 1. Cor. 13.12 That which mortals cannot wee shall see God as he is 1. Iohn 3.2 and arrive to immediate conjunction with God without any creatures intervening the Lord plainely and without any riddles manifesting himselfe and his Essence to us in his owne light b Ostendum meipsum illâ— â—tique in forma Dei non in forma ser 〈…〉 In thâ—t 〈…〉 of him â—â—lfe â—s eternall Liâ—e Ioh 〈…〉 B Aug de Spiritu litera c 22. Iohn 14 21. And in the forme of GOD not the forme of a Servant or any created forme or representation Luke 12.37 The Lord disposes himselfe to reward in his owne person the fidelity of his servants and makes his faithfull fit downe in eternall rest comes forth and ministers because hee satisfies us with illustration of his owne light and immediately by himselfe and in his owne person wee receive our repast as St. Gregorie c In Evang hom 13. Transiens autem Dominus maistrat quia lucis sua illustratione nos saetiat expounds it unto us Wee shall be as Angels beholding the face of God not onely his back-parts Exod. 33.20.23 as hee is knowne in his effects by his words and workes For the back parts are all notifications of himselfe d The back parts of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Nazian serm 34 after himselfe but wee shall see his face also Matth. 18.10 his nature and substance that which is distinctive and essentiall to God as men are distinguished and knowne by their faces so God by his Essence which knowledge of God is the end wherein meet all the desires of rationall natures And that naturall desire in all Soules tending to see God as St. ANTONINVS e Hist tit 5. cap. 8. sect 17. S. Aug epist 111 112. cap. 8. St. Greg. in Iob. L. 28. c. 28 Inter opera B. Athanasii disputationem cum Arrio p 117 reasons cannot bee in vaine whence it appeares erronious to hold that wee shall not see the divine Essence The request of MOSES Exod. 33.18 I beseech thee shew mee thy glory is the Petition of every good man Iohn 14.8 Shew us the Father and it sufficeth us sight of the Father suffices a reasonable Soule and without that it is not sufficed whatsoever it sees and knowes glorious are the sights which God here shewes his pure-hearted yet as it is in St CYPRIAN f In Prolâ—go ad Cardinalia opera Christi Nec tamen in hac visione plena potest esse sufficientia donec in splendoribus SanctoruÌ„ in die virtutis suae cognoscatur ratio gignentis geniti procedentis They cannot bee fully satisfied in those sights till in the glory of Gods Saints in the day of his Power the mysterie of the Father Sonne and Holy Ghost bee disclosed When wee shall see God as he is we shall alike see all the Divine persons because they are one in the same Essence the Father in the Sonne the Sonne in the Father both in the holy Ghost all in each and each in all So the Essence cannot bee seene without sight of the Persons nor one person without the rest otherwise PHILIP and his fellow Apostles would not be satisfied in the sight of the Father if hee could be seene without sight of the Sonne and the blessed Spirit whom they equally desired to see But when God manifests himselfe as St. Gregorie the Divine declares g S. Greg. Nazian in plagam grandinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ineffable light receives the godly and the vision of the Holy and kingly Trinitie shining most clearely and most purely and mingling its whole selfe with the whole minde in which alone I chiefly place the Kingdome of Heaven Because wee shall see God as he is we shall 〈◊〉 knowledge of all the divine attributes which in him are one with themselves and with the divine Essence bee devided onely by our imperfect manner of understanding and therefore in Gods light present themselves as one primary object to the minde Then in thâ—ir platformes and Ideas wee shall see the Idea's of all naturall things in their severall h Ioseph Angles in 4. part 2. p 117. Quilibet beatus videt omnia quae in Deo formaliter id est quidditativè continentur verbi gratia attributa omnia quae formaliter id est quidditativè conveniunt constat ex B. Iohanne dicente videbimus eum sicuti est ergo omnia quae sunt in ipso quidditativè scilicet attributa omnia omnes relationes alioquin enim si beatos aliquod divinum attributum lateret non illuÌ„ sicuttest viderent They see also in God the quiddities of all things c. kinds tho not all individuals for that Beatitude satisfies all naturall desire and the intellect hath a naturall desire to know them and therefore could not bee at rest without knowing them Now the Creatures are perfectly
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
they should be imagined to persecute when they are persecuted or to suffer as erring and evill men Now beloved this is a great piece of self-denyall which must be antecedent to crosse-bearing that we deny our owne will in suffering and take up crosses not of our choosing but of Gods appointing And the Lord will have it thus that it may be a matter of Faith not of sence to suffer one thing to dye for Heaven another thing to dye for our Country Christ himselfe suffered as a company-keeper as a usurper as a seducer To intire patience we must beg wisdome Iam. 1. to distinguish betwixt the allegations of craftie opposers the true reasons of their opposition and attend Gods discerning eye that lookes through vizards and dislikes not his own causâ—s for forged aspersions St. Basil the great gravely informes e Ep. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 71. That this is most grievous when neither the afflicted undergoe passions in full assurance of martyrdome nor the people repute reverence them in the ranke of Martyrs because the name of Christians is vested upon the persecutors There is one crime now vehemently pursued the accurate observation of the traditions of our Ancestors How much better pretences shewes the enemies of truth make and how much greater fame and opinions be of them in the world so much more â—ifficultie there is in suffering and therefore so much more deserving is the passion Some may aske what Persecution there can be where the supreme Magistrate is a defender of the true antient Faith I answer that which is the wonder of all Persecutions that he and Governours under him should by disobedients of the Church whom they curbe be slâ—ndered for Persecutors For the cause making the Martyr when the cause is good the Sufferer is persecuted when the cause is uncatholicke the complayner persecutes charging Gods vicegerents with wrongfull chalenges of the vilest tyrannie It is a true definitive of Pelagius the first f In Epist 3 Non persequitur nisi qui ad malum cogit qui autem malum vel factú jam punit vel prohibet ne fiat non persequitur ille sed diligit He persecutes that compels to evill but he that either punishes evill done or prohibits it to be done hee doth not persecute but love Wherefore Sectaries giving themselves out to be persecuted when they are restrained of opinionative vanities and unconformities doe therein blaspheme dignities and be themselves by unjust complaints murmurs imprecations Libels base persecutors of the higher powers Thus in the times of great Theodosius and his sonnes the Arrians bridled by penall Lawes assumed to be the only Catholickes misnamed the true Catholicks Homousians burthened the Princes and Bishops for persecutors vanted of themselves as suffering for Christ and Scripture Scripture And the Donatists in much distraction dreaming themselves to be Christs Vnica and sole peculiar exclaimed against the Emperours for not granting them toleration freely to practise their Religion of the new cut inveighed against the orthodoxe Bishops for indeavours of their cure and restraint damned Gods Church of persecuting St. Augustine oft advertises that Paucitie and Persecution have ever been the usuall pleas and prescriptions of Heretickes Paucitie as a semblance of Christs little flocke Persecution as a covert for the condigne punishments blame and shame which for their untruths they incurre before religious Authoritie But it hath lamentably hap'ned in our Church which to my knowledge hath not falne out in any other that many who yet will needs goe for her members and children before-fet with Geneva and thence full of deepe prejudices against the Doctrine discipline and government of our holy Mother so as to accuse of halting those that go not their by-way and divulge such as divert from them to decline themselves to be the sole Professors and the Church others to be temporizers usurping and practising over and against the Church And their Sect-masters under cloke and clamour of persecution suck up the fat of the earth and in poore stipendiarie and Lecturers places gather great estates in lands and monies and some now and then politickly force themselves by their open irregular carriage to be deprived of pettie livings that as deposed and persecuted men they may get up thrice the value by the benevolences of women bewitched with their long prayers and endlesse uses Which women by rude declamations against Schoole-learning and of deceit by profound Schollers and great read men they have render'd unteachable and of a speciall Faith that all who say or doe ought against them are heavie Persecutors Thus a few Schismatickes are a little snibbed for grosse absurdities and disorders and the Fathers and chiefe of the Clergie and the whole Church of England bee by them and their associates without compare persecuted and reputed as limmes of Anti-Christ whence many be abstracted partly to have the resort fees and custome partly to avoyd the censures and out-cryes of a spreading faction So necessary it is to take up our last conclusion that Christians according to their callings must not neglect Righteousnesse and to propagate the name of Christ for dread of any Persecution Revel 21.6 7. CHAP. IX CHAP. 10. That Christians must bee willing to Suffer for righteousnesse and for Christ SAint MARTIN is briefe with us a Episc Dumiens In libro de moribus Si vis beatus esse cogita hoc primum contemnere contemni If thou wilt be happie cast thy count Inprimis to despise and bee despised To despise the speech of people that are injudicious and unrighteous and be despised for courses above the spheare of carnall and corrupt aymes and judgements 2. Cor. 6 â— Heb. 13.13 Let us swim against the streame of the corruptions and errours of our times sayle against the winde of popular ayre and breath let that rather blow up the fire of the Spirit in us To contend for the Faith once delivered to the Saints for the first Love first Doctrine first Discipline Devout St. Bernard laments in an Epistle That some great Prelates in his dayes though they assented not to their tenets connived at the Petrobusians because their Officers gained more by some one of them then by many hundreds of orthodoxall and conformable Christians This wee see that many in places of action coÌ„mand that by Non-Conformists they may not be proclaimed for Persecutors but spoken of as moderate persons suffer not only the Canons constitutions of their deare Mother but the Religion of the Fathers and their fore-fathers to be buried quicke But let the Prophets who were contented for ancient Faith and truths sake to suffer in their names and persons be a precedent for us to stand for the old and good way maugre the exclamations of upstarts Spirits CHAP. 9. and their conjured adherents Bee not ambitious of a false Prophets shadow thâ—t is vulgar applause Luk. 6.26 Woe unto you when all