according to their place must not neglect righteousnesse and propagating CHRISTS name For the first a it is choice gift not onely to beleeve but also to suffer for Christ's name Phil. 1.29 To bee not onely followers of Christ but his ensigne-bearers and graced with carrying his crosse after him which is the most creditable blessed and beatified office in all Religion and Christianitie St Theodore Studita collects it hence a Serm. 87. Fathers and Brethren GOD hath collated on us a high priviledge Persecution for him as hee sayes Blessed are yee when men revile and persecute you for my sake This the immunitie and freedome of Christians and their principalitie St. Ignatius wrote b â— Ignatius Ep. 16. ibid. That it was better for him to dye for CHRIST then to have the Empire of all the ends of the earth This the highest promotion Gods children can be brought unto their bâ—st testimonie and most converting and perswasive declaration of truth Hence as Sulpitius relates c Histor Sacra l. 2. Muâ—to validius tum martyria gloriosis mortibus queraebantur quam nunc Episcopatas pravis ambitionibuâ— appetuntur In the tenth most grievous Persecution Martyrdome was more strongly sought by glorious passion then the Popedome afterward by base ambition St. Chrysostome scruples not to say d Tom 5. hom 35. In Ephes serm 33. That if a man love Christ hee would wish to bee bound for Christ rather then to inhabite Heaven may be also then to sit at Christs right hand The most glorious act that can bee in a creature is to suffer for the Creator Greâ—at compendium introductionis ad fidem l. 2. c. 19. therefore God founded his Church in bloud and brings millions to himselfe by Martyrdome and Passions because hee is no other way so much glorified in any creature not in the heavenly Bodies nor in the heavenly Spirits who humbled themselves in an instant and without any resistance in themselves or any passion when Confessors and Martyrs have that respect to God as in regard of his love fidelitie and reward to despise all the favours and contemne all the frownes of the world to forsake â—ll that is deare to sustaine all that is dolorous notwithstanding the aversenesse of a lapsed and corrupt nature Wee boast of CHRIST'S active obedience but glory more in his passive that hee pleased to suffer insuperable griefe with a painfull and shamefull death for us This I am taught by St. CYRIL e St. Cyril Hierosol ser Catechet 13. Every action of Christ is the glory of the Catholike Church but the glory of glories is the Crosse and therefore St. PAVL sayd God forbid that I should glory in any thing but in the crosse of Christ Galat. 6.14 So though all good actions be well-pleasing to God yet above all holy passions This St Isaac testifies f De coâ—temptu mundi c. 17 p 605 Pretiose in conspectu Domini tribulâ—tiones quae sunt pro ipso propter ipsum super omnem orationem sacrificium odorem sudor illarum super omnia aromata Pretious in the sight of the Lord are the tribulations which are for him and his sake and above all prayer and sacrifice and odour and the sweat of them is above all perfumes That of Origen is most true g In Psal 37 hom 2. It is impossible for any sâ—t in this earth not to bee hated CHRIST IESVS was hated yea GOD himselfe is hated of the wicked and his good Spirit and wouldest not thou behated but loved Bravely Picus Earle of Mirandula to his Nephew Act 5.41 h Epist ad Iâ—hannem Franciscum Picum fol. 104 Gaudeamus nos si tâ—nta apud Deum gloria digni sumus ut ejus gloria in ignominia nostra manifestetur Ne omni nobis bene merendi occasione sublata praemii etiâ—m spes relicta nulla sit The Apostles rejoyced that they were counted worthy to suffer reproach for Christs name let vs also rejoyce if we be worthy of so great glory with God that his glory should be set forth in our shame If the world hated him by whom it was made shall wee vile men and in respect of our sinnes worthy to bee hated and reviled take it so ill that lest they should say ill wee should begin to doe ill rather let us take it gladly and if wee be not so happie as for vertue and veritie to suffer stripes bonds imprisonments swords thinke it goes well with us if wee suffer the detractions and hatred of the ungodly The course of Christianitie is thus as blessed Macarius declares i Hom. 15 p. 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wheresoever the holy Spirit is there followes as a shadow Persecution and opposition as we see in the Prophets our Lord CHRIST and his Apostles for since Christs Crosse that the Spirit forsooke the Iewes and passed to Christians no Iew hath beene persecuted but onely Christians have been made Martyrs It is a prerogative of the true Church to be capable of saving hatred The world cannot hate you sayes CHRIST of carnals and complyers to any Sect and humour Because I have chosen you out of the world therefore the world hates you Ioh. 15.19 saith hee of them that are sincere in faith and life St. Hierom k In Epist ad Asellam Gratias ago Deo meo quod dignus siâ— quem mundus odâ—rit Religiously thankes God that hee was worthy of the worlds hate For it is a wonderfull kindnesse to be neither hatefull nor hating but unjustly hated Which forced that doxologie from blessed l Epist 1. Domino gratias qui mihi miserrimo peccatori dedit dicere oderunâ— me gratis Paulinus The Lord bee thanked who hath given me also a miserable sinner to say they hated me without a cause How have we to blesse God that the world cannot espie its owne ill conditions in us that when every body in the whole universe is hated and spoken against for something or other our portion through Gods goodnesse is to be hated for his truth and grace shining in us and reviled for his blessed name and image When man is borne to misery they are much bound to glorifie God whose misery is turned into martyrdome Discreetly Prudentius m Perl StepharuÌ„â— Hymno 10. horretiâ— omnes hasce carnificum manus num miâ—iores sunt manus mâ—dentium Yee dread the Tyrants and Executioners hands are the Physitians and Chirurgians hands any gentler Who would not choose torments for CHRIST rather then tortures by diseases rather to be rackt for Christ CHAP. 7. then wrung w th some gout or cramp rather to n S. Clem. Apost constit lib. 5 c. 5. have his bowels examined with instruments of crueltie then to be searcht with the cholicke and stone Take we it then for a divine love token if in lieu of common defamations and calamities the reproaches of Christ and his troubles come
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
the pride most detested in Scripture is that of the Spirit whereby the Creature that is of nothing would bee something of it selfe So there is an humility of the face in countenance gesture but the principall humility is that of the heart in conscience wee are nothing of our selves The humble are expressed by the name of the Poore because the poore are commonly submisse S Leo fin de Beatitud pag. 867. and the rich high-minded and to imply that God generally chooses the poore of the world to bee rich in Faith Iam. 2.5 not onely to have grace but to abound in it and such are brought to God by a more easie and ordinary worke of grace when the rich that have much of the world and the man are hardly turned to become as children and not trust nor be lift up in their wealth d S. Gregor in Iob. lib. 4. cap. 3. Sayes this is effâ—cted ex solo miraculo as CHRIST'S saying intimates Math. 19.24 There must be an extraordinary hand of God in way of converting grace to make them that excell in gifts of fortune body or mind 1. Cor. 1.26 to deny all and become nothing for him For albeit there are none worse then the extreame poore for the most part be e As St. Peter Daâ—â—an â—â—ves of the counâ—â—ey abâ—ut Eugubium Hec regio quo magis invenitur aliena livitus eo magis exuberat vitiâ—s In viâ—â—s Rodulphâ— Episc â—ugubenâ— yet God most familiarly calls of the poorer sort and in that sense also the poore receive the Gospell as aptest to live by Faith and delight themselves in the exercise and riches of CHRIST 2 The addition in Spirit carries much sense and imports foure things especially First that the fountaine of their povertie is the holy Spirit by which in all good doings men are acted like as in wicked they are informed by the Spirit of the world whence sprang that phrase Yee know not what Spirit yee are of Luk. 9.55 and the word Spirit imports Gods blessed Spirit when it is put absolutely without any limitation signifying what Spirit or whose spirit wherefore it notes here that our Lord speakes not of common but of Spirituall poverty hence Luk. 6.20 Lifting up his eyes on his Disciples he sayes Blessed are yee poore for a signe that he blest onely such poore as were his Apostles that neglected all things for him 2. In Spirit notes that the blessed humilitie is sincere not alone in shew but in Spirit as Math. 11.29 Penitents are moved to learne of CHRIST that he is humble in heart not in face onely for He f S. Bern de Passione domini c. 17. that is humble in heart is not pleased with counterfeit humility but with true humility And it 's the solid humility that does good and drawes others to imitation and perfection in vertue the fained beares no fruit Humility is so gracefull a vertue S. Novat Catholic that Pride it selfe is affected to goe vayled under the colour of it lâ—st iâ— should be abhorred many that are farre from it assume on themselves a semblance thereof to get esteeme therefore our Master requires the reality not the bare pretence of it as Luk. 1.48 The blessed Virgin sayes S. Bern. de gradibus humilitatis pag. 978. Gloriosares humilitas qua ipsa quoque superbia palliaâ—e se apperit ne vilescat God lookt upon her lownesse in minde aswell as in her estate she sayes lownesse in the abstract the more to debase her selfe as we say your Highnesse to exalt and the lownesse of his Handmaid as agnizing her selfe the meanest of all Gods servants but her lowlinesse was in Gods eye as well as mans and therefore was unfained 3. In Spirit exacts that this poverty be voluntary not that all Christians are bound to renounce their Temporalties although they that humbly so did in furtherance to perfection had the prelation in this g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Nazian fin 15. beatitude but that all are universally obliged in preparation of minde to admit poverty as riches and humble their spirits under Gods dispensing hand without any repining at their Fortunes Many are poore in h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basil in Psal 33. Quantos nâ—videmus humiltatos sed non humiles S. Bern. supâ—r illud omnis qui se exaâ—tat condition but very covetous in affection these are humbled but not humble humbled with penury and other extremities not humbled to make at least a vertue of necessity frame their mindes to Gods providence and take their spirit off from lying vanities 4. In Spirit declares that humility doth chiefly consist in the prostration of superiour reason and the higher powers of man subjecting themselves to God as nothing without him Ioh. 1.12 13 As spirit is put for the most pure and sublime part of the soule 1. Thes 5.25 And as one sayes well The Humility of the Minde and Spirit is a noble i Nobilis inopia est mentâ—s humilitas v. inter opera S. Aug. tom 9. de duo lecem abasinâ—um graâ—â—bas e. â— povertie This poverty is placed in the Spirit because the fear of humblenesse is in the estimation of the minde setting naught by it selfe contrary whereto is the imagination of the minde and rising of the Spirit in high thoughts robbing God of his glory Wilt thou understand that there is robberie in the very thought he thought it not robbery sayth the Phil. 2.6 Viâ— audire in solaestâ—â—tione rapinam esse c Gilleâ—ert supra Cant. ser 19. Apostle the most extorting pride is in the minde by thoughts arrogating to it selfe and affecting what belongs and is proper to God as the Dâ—vils would have beene and were in spirit and will l Tâ—tian contr Greces p. 17â— latrones Divinitatis and ADAM propounding this end to his prevarication that he might be as God was deepe in conspiring for the Deitie and in the guilt of high Treason against m Faustus Rhegionsis de libero arbitrio l. 1. c. 1. usque ad divinitatis ambituÌ„ usque ad crimen majestatis accessit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God as the Subject that should strive for the royall seate and to be King or as King 5. By the Kingdome of Heaven assigned the Poore for their blisse is meant the good of the Gospell both in grace and glory which is appropriated to them The Poore receive the Gospell Because Spirituall poverty initiates into the Kingdome of grace intitles to the Kingdome of glory as the condition which renders capable of all Evangelicall good which the poore may and ought to apply unto themselves Hee that hath no money is to buy Wine and Milke without price Esa 55.1 The poore receive the Gospell to be soveraigne over them they are willing the Kingdome should be Gods their minde is not a Kingdome to them but Gods spirit which they accept to rule over them and guide them It is true
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