CHAP. I.

IN the former part I have Shewen the ſeveral Reaſons, why God ſuffers the beſt of his Children to be afflicted; with the manifold benefits and advantages they make thereof. Now that ſome may be perſwaded to make this uſe of their ſufferings, and that we may alſo put to ſilence the ignorance of others; (fooliſh men who are miſtaken in judging of this matter, ſuppoſing it a baſe thing to ſuffer injuries unrevenged) ſee the Reaſons which deſervedly make Gods children ſo patiently to ſuffer wrongs that the men • of the world never dream of: And how, through the ſtudy of vertue and Chriſtian prudence, they make the ſervile passions of their mindes (fear and anger) ſubject to the more worthy faculti • s of their ſouls, reaſon and underſtanding. The reaſons thereof are theſe.

1. Becauſe it is more generous and laudable to forgive, than revenge ▪ Certainly, in taking revenge, a man is but even with his enemy; but, inpaſſing it over, he is ſuperiour to him: for it is a Princes part to pardon: yea, quoth Alexander, there can be nothing more noble, than to do well to thoſe that deſerve ill. And St. Gregory, It is more honor to ſuffer injuries by ſilence, than to overcome them by anſwering again. Princes uſe not to chide when Embassadours have offered them undecencies, but deny them audience as if ſilence were the way royall to correct a wrong. And certainly, he enjoyes a brave compoſedneſſe, that ſeats himſelf above the flight of the injurious claw: Like the Emperour Auguſtus, who though of a moſt tenacious and retentive memory, would forget wrongs, as ſoon as they were offered: Or Agathocles, Antigonus, and Caeſar, who being great Potentates, were as little moved at vulgar wrongs, as a Lyon at the barking of Curre • ▪ yea, the Orator gives it as a high praiſe to Caeſar, that he could forget nothing but wrongs, remember nothing but benefits; and who ſo truly noble as he that can do ill, and will not?

'True, It is not rare to ſee a grea • man vex himſelf at the neglect of a peaſant, but this argues a poor ſpirit: A true Lyon would pass it by, with an honourable ſcorn ▪ You'l confeſſe then 'tis Princely to diſdain a wrong: and is that all? No, forgiveness, ſaith Seneca, is a valiant kinde of revenge: and none are ſo frequent in pardoning as the couragious: He that is modeſtly valiant ſtirs not till he muſt needs, and then to purpoſe: Like the Flint, he hath fire in him, but it appears not, untill you force it from him: Who more valiant than Ioſhua? and he held it the nobleſt victory, to overcome evil with good: for the Gibeonites took not ſo much pains in coming to deceive him; as he, in going to deliver them. And Cicero more commends Caeſar for overcoming his own courage in pardoning Marcellus, than for the great victories he had againſt his other enemies. Yea, a dominion over ones ſelf is greater then the Grand Signiory of Turkie. For as the greateſt knowledge, is truly to know thy ſelf; ſo the greateſt conqueſt, is to ſubdue thy ſelf. He is a wiſeman that can avoid an evil, he is a patient man that can indure it, but he is a valiant man that can conquer it. And indeed, for a man to overcome an enemy, and be overcome by his own passions, is to conquer a petty village with the loſſe of a large City. What ſaith a Father? Miſerable is that victory wherein thou overcomeſt thine enemy, and the Divel in the mean time overcomes thee: thou ſlayeſt his body, the Divel thy ſoul. Now we deem him to have the honour of the warre, that hath the profit of it. But as an Emperour ſaid of the means preſcribed him to cure his Leproſie (which was the blood of Infants) I had rather be ſick ſtill, than be recovered by ſuch a medicine: ſo wilt thou in this caſe, if thou haſt either bowels or brains. Yea, if the price or honour of the conqueſt be rated by the difficulty; then to ſuppreſſe anger in thy ſelf, is to conquer with Hercules, one of the Furies: To tame all passions, is to lead Cerberus in chains: and to indure afflictions and perſecutions ſtrongly and patiently, is with Atlas to bear the whole World on thy ſhoulders as ſaith the Poet.

It is no ſhame to ſuffer ill, but to do it: to be evil, we are all naturally diſpoſed: to be holy and good, is the difficulty. Yea, every beaſt and vermine can kill: it is true proweſſe and honour to give life and preſerve it. Yea a beaſt being ſnarled at by a cur, will paſs by as ſcorning to take notice thereof. I, but is it wiſdome ſo to do? Yes, firſt, the ancient received opinion is, that the ſinews of wiſdome, are ſlowneſs of belief and diſtruſt. Secondly, None more wiſe then Solomon, and he is of opinion, That it is the glory of a man to pass by an offence, Prov. 19.11. We fools think it ignominy and cowardiſe, to put up the lye without a ſtub: a wrong, without a challenge: but Solomon • to whoſe wiſdome all wiſe men will ſubſcribe, was of another judgment; and to this of Solomon, the wiſeſt heathen have ſet their ſeal: Pittaeus the Philoſopher holds, That, pardon is better than revenge, inaſmuch as the one is proper to the ſpirit, the other to a cruel beaſt. And Demoſ • henes being reproached by one, anſwers, I will not ſtrive with thee in this kind of fight: in which he that is overcome is the better man. But, how Socrates, whom the Oracle of Apollo pronounced the wiſeſt man alive, and all the reſt of the Philoſophers approved of it, both by judgment and practiſe; we ſhall have occaſion to relate in the reaſons inſuing. No truer note of a wiſeman than this; he ſo loves as if he were to be an enemy, and ſo hates as if he were to love again. We know a ſpark of fire falling upon a ſolid body, preſently goes out, which falling upon combuſtible matter kindles and burns: Now as with fire, the light ſtuff and rubbiſh kindles ſooner than the ſolid and more compact; ſo, anger doth ſooner inflame a fool than a man compoſed in his reſolutions. This the Holy Ghoſt witneſſeth Eccleſ. 7. Be not thou of a haſty ſpirit to be angry; for anger reſteth in the boſome of fools, verſ. 9. So much fury, ſo much folly: the more chafing, the leſſe wiſdome. I confeſſe, I finde ſome wiſe men extreamly passionate by nature, as there is no generall rule but admits of ſome exceptions: Even God himſelf, had particular exceptions, from his generall Laws: as the Cherubims over the Ark, was an inſtance againſt the ſecond Commandment: the Iſraelites robbing the Aegyptians againſt the eight: the Prieſts breaking the Sabboth, Matth. 12.5. againſt the fourth: and Phin • as killing Zimry, againſt the ſixth, Numb. 25.8. And theſe, as they are more taken with a joy, ſo they taſt a diſcontent more heavily: In whom Choler like fire in ſtubble is ſoon kindled, and ſoon out: for they are ſtung with a Nettle, and allayed with a Dock: being like Gun-powder, to which you no ſooner give fire, but they fly in your face. And they ſay theſe hot men are the beſt natur'd; but I ſay; then the beſt are nought: And it is a ſtrange fit that transformes a wiſeman (with Apuleius) into an Asse; yea, a Tyger. And others again, none of the wiſeſt, who are free from being affected; And as they never joy excessively, ſo they never ſorrow inordinately; but have together lesse mirth and leſſe mourning; like patient Gameſters, winning and loſing, are all one. But for the moſt part, it is otherwiſe. Yea, impatience is the Couſin-german to frenzie. How oft have we heard men that have been diſpleaſed with others, tear the Name of their Maker in pieces?

And laſtly, This of all others is the moſt divine and Chriſtian-like revenge; witneſſe our Saviour Chriſt, who by death, overcame death (as David cut off the head of Goliah, with his own ſword) and even then tryumphed over his enemies, when moſt they ſeemed to tryumph over him, Col. 2.15. And the Martyrs, who are ſaid by the Holy Ghoſt, to overcome the great Dragon, that old Serpent called the Divell and Satan, in that they loved not their lives unto the death, Rev. 12.11. Their conquering was by dying, not by killing: and, can the back of Charity now bear no load? are the ſinews of Love grown ſo feeble? And holy David, who when he had Saul at his mercy, inſtead of cutting off his head, as his ſervants perſwaded him, only cut off the lap of his garmnet, and after thought that too much al • o. And at another time, when the Lord had cloſed him into his hands, finding him aſleep in the Fort, inſtead of taking away his life, as Abiſhai • ounſelled him, he took away his Spear, and inſtead of taking away his • lood from his heart, he takes a pot of water from his head. That this kind of • evenge for a man to find his enemy at an advantage, and let him depart • ree, is generous and noble, beyond the capacity of an ordinary man: you may hear Saul himſelf confeſſe, 1 Sam. 24.17, to 23. Again, when the King of Syria ſent a mighty Hoſt to take Eliſha, and the Lord had ſmote them all with blindness, and ſhut them into Samaria; what doth the Prophet? ſlay them? No: indeed the King of Iſrael would fain have had it ſo, his fingers itcht to be doing: but Eliſha commanded bread and water to be ſet before them, that they might eat and drink, and go to their Maſter, 2 King. 6.22. So a Chriſtian truly generous, will omit no opportunity of doing good: nor do evil, though he have opportunity: for to may, and will not, is the Chriſtians laud.

Which yet is not all, for beſides that it is the moſt generous, noble, valiant, wiſe, divine and Chriſtian-like revenge, to paſſe by and forgive injuries; our Saviour Chriſt, in whom is the fountain of all wiſdome and knowledge, as all the ſenſes are in the head, Zach. 4.12. allowes none for magnanimous, but ſuch as together with forgiving, bless thoſe that curſe them, and do good to ſuch as hurt them, Matth. 5, 44. The caſe of Moſes, Steven, and many others; as I ſhall ſhew in Chapter 31. which is true generoſity indeed. But how contrary is the opinion of the World, to the judgment of God, and the wiſeſt of men concerning valour?

CHAP. II.

2. BEcauſe ſuffering is the only way to prevent ſuffering; Revenge being one of thoſe remedies, which, not ſeldom, proves more grievous than the diſeaſe it ſelf. When once Xantippe, the wife of Socrates, in the open ſtreet pluckt his cloak from his back; and ſome of his acquaintance counſelled him to ſtrike her: he anſwers, You ſay well; that while we are brawling and fighting together, every one of you may clap us on the back & cry; Hoe, well ſaid, to it Socrates: yea well done Xantippe, the wiſeſt of the twain. When Ariſtippus was asked by one in deriſion, where the great high friendſhip was become, that formerly had been between him and Aeſchines? he anſwers, It is aſleep, but I will go and awaken it; and did ſo, leaſt their enemies ſhould make it a matter of rejoycing. When Philip of Macedon was told that the Graecians ſpake evil words of him, notwithſtanding he did them much good, and was withall counſelled to chaſtiſe them; he anſwers, Your counſel is not good, for if they now ſpeak evil of us, having done them good only; what would they then if we ſhould do them any harm? And at another time, being counſelled either to baniſh, or put to death one who had ſlandered him; he would do neither of both, ſaying, It was not a ſufficient cauſe to condemn him: and for baniſhing, it was better not to let him ſtirre out of Macedonia, where all men knew that he lyed; th • n to ſend him among ſtrangers, who not knowing him, might admit his ſlanders for truth: better he ſpeak where we are both known, then where we are both unknown. And this made Chryſippus, when one complained to him, that his friend had reproached him privately; anſwer, Ah, but chide him not, for then he will do as much in publike▪ Neglect will ſooner kill an injury, than Revenge. Theſe tongue-ſquibs, or crackers of the brain, will die alone, if we revive them not: the beſt way to have them forgotten by others, is firſt to forget them our ſelves. Yea, to contemn an enemy, is better then either to fear him, or anſwer him. When the Paſſenger gallops by, as if his fear made him ſpeedy, the Cur followes him with open mouth and ſwiftness: let him turn to the brawling Cur, and he will be more fierce; but let him ride by in a confident neglect, and the Dog will never ſtir at him, or at leaſt will ſoon give over and be quiet. Wherefore, when aſperſed, labour as the eclipſed Moon, to keep on our motion, till we wade out of the ſhadow, and receive our former ſplendor. To vex other men, is but to prompt them how they ſhould again vexus. Two earthen pots floating on the water, with this Inſcription, If we knock, we crack; was long ago made the Emblem of England and the Low-Countreys. When two friends fall out, if one be not the wiſer, they turn love into anger and passion, passion into evil words, words into blows; and when they are fighting a third adverſary hath a fair advantage to inſult over them both, As have you not ſometimes ſeen two neighbours, like two Cocks of the Game pick out one anothers eyes, to make the Lawyers ſport; it may be kill them? As while Iudah was hot againſt Iſrael and Iſrael hot againſt Iudah, the King of Syria ſmot them both. At leaſt Sathan that common and arch enemy will have us at advantage. For as vain men delight when two Dogs, or two Cocks are a fighting, to encourage and prick them forward to the combate: Even ſo doth Satan deal with us; Controverſies▪ like a pair of Cudgels, are thrown in by the Devill, and taken up by male-contents, who baſte one another while he ſtands by and laughs. And we cannot pleaſe the Devill better: for as the Maſter of the Pit oft ſets two Cocks to fight together, unto the death of them both; and then after mutuall conqueſt, ſuppeth perchance with the fighters bodies: Even ſo, ſaith Gregory, doth the Devil deal with men. He is an enemy that watcheth his time and while we wound one another, he wounds and wins all our ſouls. Thus, like the Frog and the Mouſe in the Fable; while men fight eagerly for a toy (the Kite comes (that Prince, and chief Foul that rul • th in the aire,) and ſnatcheth away both theſe great warriours. Or, like two Emmets in the mole hill of this earth, we fight for the maſtery; in mean while comes the Robin-red breaſt and picks both up, and ſo devours them. But on the other ſide, by gentleness we may as much pleaſure our ſelves. It is ſaid of Ariſtides, when he perceived the open ſcandall which was like to ariſe, by reaſon of the contention ſprung up between him and Themiſtocles, that he beſought him mildly after this manner: Sir, we both are no mean men in this Common wealth; our diſſention will prove no ſmall offence unto others, nor diſparagement to our ſelves: wherefore good Themiſtocles, let us be at one again; and if we will needs ſtrive, let us ſtrive who ſhall excell other in vertue and love. Ariſtippus and Aeſchines two famous Philoſophers, being fallen at variance, Ariſtippus came to Aeſchines, and ſaies, Shall we 〈◊〉 friends again? Yes, with all my heart, ſaies Aeſchines; Remember th •• ſaith Ariſtippus, that though I be your elder, yet I ſought for peace: tru • ſaith Aeſchines, and for this, I will ever ackowledge you the more worthy man; for I began the ſtrife and you the peace. And we read of Euclid •• that when his Brother (in a variance between them) ſaid, I would I migh • die if I be not revenged of thee; he anſwered again, Nay, let me die for it▪ if I perſwade thee not otherwiſe before I have done: by which one wo •• he preſently ſo won his Brothers heart, that he changed his minde, and they parted friends. Milde words, and gentle behaviour may be reſembled to Milk, that quencheth Wild fire; or Oyl, that quencheth Lime which b • water is kindled. And this was Davids way of overcoming, 1 Sam. 24▪ He whoſe Harp had wont to quiet Sauls frenzie, now by his kindness, dot • calm his fury, ſo that now he ſheds tears inſtead of blood: here was a victory gotten, and no blow ſtricken. The King of Iſrael ſet bread and water before the hoſt of the King of Syria, when he might have ſlain them, 2 King 6.23▪ What did he loſe by it? or, had he cauſe to repent himſelf? No, he did thereby ſo prevent ſucceeding quarrels, that as the Text ſaith▪ the bands o • Aram came no more into the Land of Iſrael; And ſuch a conqueſt is like that which Evagrius recordeth of the Romans, namely, That they got ſuch a victory over Coſroes, one of the Perſian Kings, that this Coſroes made a Law, that never after, any Kings of Perſia ſhould move warre againſt the Romans. Actions ſalved up w • th a free forgiveness, are as not done▪ ſo every wiſe Chriſtian will do good to them that do hurt to him, yea bleſſe and pray for them that curſe him, as our Saviour adviſeth▪ neither is he a fool in it, for if grace comes (and nothing will procure it ſooner than prayers and good examples) though before they were evil enemies; now they ſhall neither be evil, nor enemies. It was a witty anſwer of Socrates, who replied when one asked him, why he took ſuch a mans bitter railing ſo patiently. It is enough for one to be angry at a time. For if a wiſe man contend with a fooliſh man, ſaith Solomon, whether he be angry, or laugh, there is no reſt. Prov. 29.9. whereas gentle ſpeech appeaſeth wrath, and patience bridleth the ſecret pratlings of mockers, and blunteth the point of their reproach. Had not Gideon, Judg. &. learned to ſpeak fair as well as to ſmite, he had found work enough from the ſwords of Ioſephs ſonnes, but his good words are as victorious as his ſword: his pacification of friends better than his execution of enemies, Verſ. 2, 3

Satyrus, knowing himſelf cholerick and in that whirry of mind apt to tranſgreſſe, when he but ſuſpected ill language from any, he would ſtop his cars with wax, leſt the ſenſe of it ſhould cauſe his fierce blood to ſeeth in his diſtempered skin. And Caeſar, although he could moderate his passions, having in that civil garboyl intercepted a Packet of Letters written to Pompey from his Favorites, brake them not open but burnt them immediately. And Pompey committed thoſe Letters to the f • re before he read them, wherein he expected to find the cauſe of his grief. Rage is not ingendred, but by the concurrence of cholers, which are eaſily produced one of another, and born at an inſtant. When the ſtone and the sseel meets, the iſſue ingendred from thence is fire, w • ereas the ſword of anger being ſtruck upon the ſoft pillow of a milde ſpirit, is broken. The ſhot of the Cannon hurts not Wool, and ſuch like yeilding things, but that which is hard, ſtubborn, and reſiſting. He is fuller of passion than reaſon, that will flame at every vain tongues puff: A man that ſtudies revenge, keeps his own wounds green and open, which otherwiſe would heal and do well. Anger to the ſoul, is like a coal on the fleſh, or garment, caſt it off ſuddenly, it doth little harm, but let it lye, it frets deep. Wherefore ſaith one, their malice ſhall ſooner ceaſe than my unchanged patience. A ſmall injury ſhall go as it comes, a great injury may dine or ſup with me, but none at all ſhall lodge with me, for why ſhould I vex my ſelf, becauſe another hath vexed me? That were to imitate the fool that would not come out of the Pound, ſaying, They had put him in b • Law, and he would come out again by Law: or Ahab, who becauſe he could not have his will on Naboth, would be revenged on himſelf. As the mad man tears his own hair, becauſe he cannot come at his enemies, Or Thamar, who defiled her ſelf, to be revenged of her Father in law Iudah. Or the Hedg hog, which having laden himſelf with Nuts and fruits, if but the leaſt Filberd chance to fall off, as he is going to disburden them in his ſtore-houſe, will fling down all the reſt, in a peeviſh humour, and beat the ground for anger, as Pliny writes. Or Dogs, which ſet upon the ſtone that hath hurt them, with ſuch irefull teeth, that they hurt themſelves more than the thrower hurt them; and feel greater ſmart from themſelves, than from their enemy: which makes Archelaus ſay, it is a great evill, not to be able to ſuffer evill. And certainly if we well conſider it, we ſhall meet with vexations enough that we cannot avoid if we would never ſo fain. We need not (like Cercion in Suidas) wreſtle, or (with fooliſh Pannus) go to law with every man we meet. And yet ſome (as if they did delight to vex their own ſouls,) like the Ethiopians, who, as Diodorus relates, lame themſelves if their King be lame.

I might go on, and ſhew you, that Greece and Aſia were ſet on fire for an Apple: That, not a few have ſuffered a ſword in their bowels, becauſe they would not ſuffer the lye in their throats: And laſtly, I might ſhew, that if we ſuffer not here with patience, we ſhall ſuffer hereafter with grief; for the wages of anger is judgement, even the judgment of hell fire, Mat. 5, 22.

CHAP. III.

3. THey bear the ſlanders and reproaches of wicked men patiently, for that they are falſe, and ſo appertain not unto them. Socrates being rayled upon, and called by one all to naught, took no notice of it; and being demanded a reaſon of his Patience, ſaid, It concerns me not, for I am no ſuch man. Diogenes was wont to ſay when the people mockt him, They deride me, yet I am not derided, I am not the man they take me for. This reaſon is of more force from the mouth of an innocent Chriſtian ▪ If a rich man be called poor, or a ſound Chriſtian, an hypocrite, he ſlights it, he laught at it, becauſe he knoweth the ſame to be falſe, and that his Accuſer is miſtaken: whereas, if a Beggar be called bankrup, or a diſſembler, hypocrite, he will wince and kick, and be moſt grievouſly offended at it. Yea, as ſoares and ulcers are grieved, not only at a • ight touch, but even with fear and ſuſpition of being touched, ſo will an exu •• erate minde, ſaith Seneca. And as ſmall letters offend bad eyes ſo leaſt appearances of contradiction will grieve the ill affected ears of guil • y perſons, ſaith Plutarch. For, let mens tongues, like Bells, give but an indefinite, & not a ſignificant ſound, they imagin them to ſpeak and mean, whatſoever their guilty conſciences frame in the fancie, and whiſper in the ear: which are thoſe evil ſurmiſes of corrupt mindes, the Apoſtle taxeth, 1 Tim. 6.4. When like Caius the humaniſt, one thinks every word ſpoken, tends to his diſgrace, and is as unwilling to bear, as forbear reproaches. But where the conſcience is clear, the caſe is altered. Marius was never offended with any report that went of him, becauſe if it were true, it would ſound to his praiſe, if falſe, his life and manners ſhould prove it contrary. And indeed, the beſt confutation of their ſlanders, is not by our great words, but by our good works. Sophocles being accuſed by his own children, that he grew D • tard, and ſpent their Patrimonies idly, when he was ſummoned, did not perſonally appear before the Magiſtrates, but ſent one of his new Tragedies to their peruſall, which being read, made them confeſs, This is not the work of a man that dotes. So againſt all clamours and ſwelling opprobries, ſet but thine innocency and good life, thou needeſt do no more. That body which is in good health, is ſtrong, and able to bear the great ſtorms and bitter cold of Winter, and likewiſe the exceſſive and intemperate heat of the Summer; but with a crazie and diſtempered body, it is far otherwiſe: Even ſo, a ſound heart, and clear conſcience, will abide all tryals: in proſperity it will not be lifted up, in adverſity, it will not be utterly caſt down: whereas, the corrupt heart and feſtered conſcience, can endure nothing, even a word, if it be pleaſing, puffs him up with pride, if not, it ſwels him with passion. A guilty conſcience (like Glaſſe,) will ſweat with the leaſt breath, and like a windy inſtrument, be put out of tune with the very diſtemper of the aire: but when the ſoul is ſteeled with goodneſſe, no aſſaults of evil can daunt it. I more fear what is within me (ſayes Luther) then what comes from without: The ſtorms and wind without, do never move the Earth, only Vapours within, cauſe Earthquakes, Jam. 4.1. No greater ſign of innocency when we are accuſed, than mildness, as we ſee in Ioſeph, who being both accuſed and committed for forcing his Miſtress, anſwered juſt nothing that we can read of, Gen. 39.17, 18. And Suſanna, who being accuſed by the two Elders of an h • ynous crime (which they • lone were guilty of,) never contended by laying the fault upon them, but • ppeals unto God whether ſhe were innocent or no. And Hannah, whoſe • eply to Ely (when he falſly accuſed her of drunkenneſs) was no other • ut, Nay my Lord, count not thine Handmaid for a wicked woman, 1 Sam. • 15, 16. Neither is their a greater Symptome of guiltineſs, than our • reaking into choler, and being exaſperated when we have any thing laid to • ur charge; witneſſe Cain, Gen. 4.9. That Hebrew which ſtruck his fel • ow. Exod. 2.13.14. Saul, 1 Sam. 20.32, 33, Abner, 2 Sam. 3. • . Ieroboam, • King. 13.4 Ahab, 1 King. 22.27. Amaziah, 2 Chron. 25.16. Uzziah • Chron. 26.19. Herod the Tetrarch, Luk. 3.19.20. The men of Naza • eth, Luk 4 28, 29. The Phariſees Ioh. 8.47.48. And the High Prieſts and Scribes, Luk. 20.19, 20.

Sinne and falſhood are like an impudent ſtrumpet, but innocency and truth will veil themſelves, like a modeſt Virgin, 2 Pet. 2.18. The more falſe the matter, the greater noiſe to uphold it. Paul is nothing ſo loud as Tertullus: The weakeſt cauſe will be ſure to forelay the ſhrewdeſt counſell, or the lowdeſt Advocates: Errour hath alwayes moſt words, like a rotten houſe, that needs moſt props and crutches to uphold it. Simple truth evermore requires leaſt coſt, like a beautiful face, that needs no painting; or a comely body, which, any decent apparell becomes. We plaiſter over rotten poſts, and ragged walls; ſubſtantiall buildings are able to grace themſelves. So that as ſparks flying up, ſhew the houſe to be on fire, and as corrupt ſpittle ſhews exulcerate lungs; ſo a passionate anſwer argues a guilty conſcience. Why doth the Hare uſe ſo many doublings? but to fruſtrate the ſcent of the Hounds. And this is one reaſon why the former are compared to Sheep and Lambes (Emblems of innocency) which being harmed, will not once bleat; and the latter unto Swine, which will roar and cry if they be but toucht. A good Conſcience is not put out of countenance with the falſe accuſations of ſlanderous tongues: it throweth them off, as St. Paul did the Viper, unhurt. Innocence and patience are two Bucklers ſufficient to repulſe and abate the violence of any ſuch charge; the Breſtplate of Righteouſneſſe, the brazen wall of a good conſcience, feareth no ſuch Canons. The Conſcionabl • being railed upon, and reviled by a foul mouth, may reply as once a Steward did to his paſſionate Lord, when he called him Knave, &c. Your Honour may ſpeak as you pleaſe, but I believe not a word that you ſay, for I know my ſelf an honeſt man. Yea, ſuppoſe we are circled round with reproaches our conſcience knowing us innocent, like a conſtant friend, takes us by the hand and cheers us againſt all our miſeries. A good ſpirit, will be, as Simon to Chriſt, its Cross-bearer. A juſt man ſaith chryſoſtome, is impregnable, and cannot be overcome: take away his wealth, his good parts cannot be taken from him, and his treaſure is above: caſt him into priſon and bonds, he doth the more freely enjoy the preſence of his God: baniſh him his Countrey, he hath his converſation in Heaven: kill his body, it ſhall riſe again: ſo he fights with a ſhadow that contends with an upright man.

Wherefore, let all who ſuffer in their good Names, if conſcious and guilty of an enemies imputations, repent and amend: if otherwiſe, contemn them; own them not ſo much, as once to take notice thereof. A wicked heart is as a harrill powder to temptation; let thine be, as a River of water. Yea, ſeeing God eſteems men as they are, and not as they have been, although formerly thou haſt been culpable; yet now thou mayeſt anſwer for thy ſelf, as Paul did for Oneſimus, Though in times paſt I was unprofitable, yet now I am profitable: and oppoſe to them that ſweet and divine ſentence of ſweet and holy Bernard, Tell me not, Satan, what I have been; but, what I am, and will be. Or that of Beza in the like caſe; Whatſoever I was, I am now in Chriſt a New Creature: and that is it which troubles thee, I might have ſo continued long enough ere thou wouldeſt have vexed at it, but now I ſee thou doſt envy me the grace of my Saviour. Or that Apothegme of Diogenes to a baſe fellow, that told him he had once been a forger of money; whoſe anſwer was, 'Tis true, ſuch as thou art now, I was once; but ſuch as I am now thou wilt never be. Yea, thou mayeſt ſay, by how much more I have formerly ſinned, by ſo much more is Gods power and goodness now magnified. As St. Auſtine hearing the Donatiſts revile him for the former wickedneſs of his youth; anſwered, The more deſperate my diſeaſe was, ſo much the more I admire the Phyſician. Yea, thou mayeſt yet ſtrain it a peg higher, and ſay, the greater my ſinnes were, the greater is my honour: as, the Devi • s which Mary Magdalen once had, are mentioned for her glory.

CHAP. IV.

4. HE beareth the Cross patiently, becauſe it is counterpoyſed and made ſweet with more than anſwerable bleſſings. Satan and the world may take many things from us, as they did from Iob, viz. health, wealth, outward peace, friends, liberty, credit, &c. but they can never take God from us, who gives all: and at the ſame time ſupplies the want of theſe, with comforts farre ſurpaſſing, and tranſcending them. As when a Courtier gave it out, that Queen Mary (being diſpleaſed with the City) threatned to divert both Terme and Parliament to Oxford; an Alderman askt whether ſhe meant to turn the Channel of the Thames thither or no: if not (ſaith he,) by Gods grace we ſhall do well enough. For what are the things our enemies can take from us, in compariſon of Chriſt, the Ocean of our comfort, and Heaven the place of our reſt? And therefore in the midſt of miſery we ſay with Iob, Bleſſed be the name of the Lord.

Queſt. But with what comforts doth the Lord ſupply our loſſes?

Anſw. The aſſurance of the pardon of ſinne alone, is able to cleer all ſtorms of the minde: it teacheth miſery, as ſickneſs, poverty, famine, impriſonment, infamy, &c. to laugh: not by reaſon of ſome imaginary epicycles, but by naturall and palpable reaſons. Yea, let death happen, it matters not: When • Malefactor hath ſued out his pardon, let the Assiſes come when they will, • he ſooner the better.

But, to this is added the peace of conſcience (the marrow of all comforts,) • therwiſe called the peace of God, which paſſeth all underſtanding, and ſur • aſſeth all commending; and never did man find pleaſure upon earth, like • he ſweet teſtimony of an appeaſed conſcience, reconciled unto God, cleanſed • y the blood of the Lamb, and quieted by the preſence of the holy Ghoſt. Yea, hadſt thou (who moſt doteſt upon the world) but theſe comforts, thou • ouldeſt not change them for all that Satan once offered to our Saviour, • nd are now accepted by many. O good life (ſaith an Ancient Father) • hat a Ioy art thou in time of diſtresse! And another, Sweet is the feli • ity of that man, whoſe works are just, and whoſe deſires are innocent: • hough he be in Phaleris Bull. For theſe are priviledges which ma • e Paul • appier in his chain of Iron, than Agrippa in his chain of Gold, and Peter more merry under ſtripes, than Caiphas upon the Iudgment ſeat: and Ste • en the like: For though he was under his perſecutors for outward condi • ion, yet he was far above them for inward conſolation. Neither had weal • hy Craeſus ſo much riches, in his coffers, as poor Iob had, in his conſcience. Yea, how can he be miſerable, that hath Chriſt and all hs merits made ſure • o him; that hath his Name written in Heaven. Surely, his ſoul muſt • e brim full of brave thoughts, that is able to refreſh himſelf with this Me • itation, God is my Father, the Church my Mother, Chriſt the Iudge my • lder Brother and Advocate, the holy Ghoſt my Comforter, the Angels mine attendance; all the Creatures mine, for uſe, the ſtock of the Churches Prayers mine for benefit; the world mine Inne; Heaven my home. God • s alwayes with • e, before me, within me, overſeeing me; I talk with him in Prayer, he with me in his word, &c. Sure if theſe be the accuſto • ed meals of a good ſoul, it cannot chuſe but keep naturall heat from de • aying, and make it happy.

But behold yet a greater priviledge; Theſe comforts do not only ſupport • nd refreſh us, and ſo ſupply our loſſes in common calamities; but even in • he midſt of tortures and torments, which otherwiſe were intollerable: The naturall mans ſtomack cannot (of all enemies) endure hunger; yea a • riſon, where he muſt alwayes lie under hatches, makes him all amort: but • orthy Hawks could clap his hands for joy in the midſt of the flames. And • incentius (as Luther reports) made a ſport of his torments, and gloried, • hen they made him go upon hot burning coals, as if they had been • oſes. And another that I read of, ſay; My good friends, I now finde it true • ndeed, he that leaveth all to follow Chriſt, ſhall have in this world centuplum • hundred fold more; I have it in that centuplum peace of conſcience with me 〈◊〉 parting. And this made Ignatius ſay, he had rather be a Martyr then a • onark. Nor did he ever like himſelf, before he was thus tryed: for when • e heard his bones cruſh between the wild beaſts teeth, he ſaid, now I begin to be a Chriſtian. And Anaxarchus being laid along in a Trough of ſtone, and ſmitten with Iron ſledges by the appointment of Nicocreon 〈◊〉 Tyrant of Cyprus, ceaſed not to cry out, ſtrike▪ ſmite and beat; it is not An •• archus, but his vail you martyr ſo. And a Child in Ioſephus, being all 〈◊〉 to death with biting ſnippers at the commandment of Antiochus, could 〈◊〉 with a loud, aſſured, and undaunted voice; Tyrant, thou loſeſt time, loe I 〈◊〉 ſtill at mine eaſe: what is that ſmarting pain? where are thoſe torme ••• which whilome thou didſt ſo threaten me withall? my conſtancy more tro • bles thee, than thy cruelty me. And how many more of thoſe Martyrs 〈◊〉 Queen Maryes Raign, were even raviſhed, before they could be permitt •• to die? ſo grea • , and ſo passing all expressing, is the peace and comfort 〈◊〉 good conſcience.

Now as the Prieſts of Mercury when they eat their figgs and honey, 〈◊〉 out, O how ſweet is truth! ſo if the worſt of a Beleivers life in this 〈◊〉 be ſo ſweet; how ſweet ſhall his life be in Heaven! but Ile hold you 〈◊〉 longer in this.

A man that hath his ſins pardoned, is never compleatly miſerable, 〈◊〉 conſcience again turns his enemy: whereas on the contrary; take the 〈◊〉 happy worldling that ever was, if he have not his ſins pardoned, he is co • pleatly wretched (though he ſees it not:) ſuppoſe him Emperour of 〈◊〉 whole world, as Adam, when he was in Paradiſe, and Lord of all; what 〈◊〉 it avail him ſo long as he had a tormentor within, a ſelf-condemni •• conſcience? which told him, that God was his enemy, and knew no oth •• th • n th • t hell ſhould be his everlaſting portion? Certainly this like a dam • could not chuſe but put out all the lights of his pleaſure, ſo that Paradiſe •• ſelf was not Paradiſe to him: which is the caſe of all wicked men, be the • never ſo great, never ſo ſeemingly happie.

True; wicked men think the godly leſs merry, and more miſerable tha • themſelves: yea ſome, that mirth and miſcheif are only ſworn brothers, 〈◊〉 this is a foundationleſſe opinion. For firſt, no man is miſerable, becauſe 〈◊〉 other ſo thinks him. Secondly, Gods word teacheth, and a good conſcie ••• findeth, that no man can be ſo joyfull as the faithfull, though they wa •• many things which others may have. St. Auſtin before his converſion could not tell how he ſhould want thoſe delights, he then found ſo muc • contentment in: but after, when his nature was changed, when he ha • another ſpirit put into him; then he ſayes. O how ſweet is it to be withou • thoſe former ſweet delights! Indeed▪ carnall men laugh more, but th •• laughter is only the hypocriſie of mirth: they rejoyce in the face only, and 〈◊〉 in the heart, as the Apoſtle witneſſeth 2 Cor. 5.12. or as another hath it, Where O God there wants thy grace, Mirth is only in the face. Yea, their own conſciences bear me witneſſe, as that Spaniſh Iudge wel • conſidered; who when a murther was committed in a tumultuous crowd o • people, beared all their boſomes, & feeling upon their breſts, diſcovered the guiltie Author by the panting of his heart. And Tully who makes it an argument of Roſcius Amerinus Innocency, that he killed not his Father, becauſe he ſo ſecurely ſlept. Yea, as in prophane joy, even in laughter the heart is ſorrowfull; ſo in godly ſorrow, even in weeping the heart is light and cheerful. The tears of thoſe that pray, are ſweeter then the joyes of the Theatre, ſaith St. Auguſtin; for our cheeks may run down with tears, and yet our mouths ſing forth praiſes; the face may be pale, yet the heart may be quiet and cheerfull: ſo St. Paul, as ſorrowing, and yet alwayes rejoycing. 2 Cor 6.10▪ Neither can it be ſolid comfort, except it hath his iſſue from a good conſcience. Indeed we therefore are not merry enough, becauſe we are not Chriſtians enough.

Now if all our ſufferings are thus counterpoyſed, and exceeded with bleſſings; have we any cau • e to be angry and impatient? What ſaith Iob? Shall we receive good at the •• nd of God, and not evill? He was content to eat the cruſt with the crumme. Indeed his wife (like the wicked,) would only have fair weather, all peace and plenty▪ no touch of trouble: but it is not ſo with the godly, who have learnt better things. Who will not ſuffer a few ſtripes from a Father, by whom he receiveth ſo much good, even all that he hath? Diogenes would have no nay, but Antiſthenes muſt entertain him his Scholar, inſomuch that Antiſthenes, to have him gone, was forc't to cudgell him: yet all would not do, he ſtirs not, but takes the blowes very patiently; ſaying, Uſe me how you will, ſo I may be your Scholar and hear your daily diſcourſes, I care not. Much more may a Chriſtian ſay unto God, Let me enjoy the ſweet fruition of thy preſence, ſpeak thou peace unto my conſcience, and ſay unto my ſoul, I am thy ſalvation, and then afflict me how thou pleaſeſt, I am content, yea, very willing to bear it. Yea, if we well conſider the commodity it brings, we ſhall rather wiſh for affliction, than be diſpleaſed when it comes, Col. 1.24. For, it even bringeth with it the company of God himſelf: I will be with you in tribulation, ſaith God to the diſconſolate ſoul, Pſal. 91.15. When Sidrack, Miſhack, and Abednego, were caſt into the fiery furnace, there was preſently a fourth came to bear them company, and that was God himſelf, Dan. 3.23, to 17, And his preſence makes any condition comfortable, were a man even in hell it ſelf. Yea, as when St Paul was rapt up to the third Heaven, he was ſo raviſhed with the joy thereof, that he knew not whether he had his body about him or not, 2 Cor. 12.2. Whether in the body, or out of the body I cannot tell, God knoweth. So Gods preſence ſo raviſheth the ſoul, that while a man ſuffers the greateſt pain, he knows not whether he be in pain or no, Yea God is not only with them, to comfort them in all their tribulation, 2 Cor. 1.4, but in them: for at the ſame time when the Diſciples were perſecuted, they are ſaid to be filled with joy, and with the holy Gh • ſt, Acts 13. • 2. And as our ſufferings in Chriſt do abound, ſo our conſolation alſo ab • undeth through Chriſt, • Cor. 1. • ▪ And laſtly, he doth comfort us acco • ding to the dayes we are afflicted, and according to the years we have ſeen evil, Pſal. 90.15. So that a Chriſtian gains more by his loſſes and croſſes, than the happieſt worldling by all his immunities: at it was ſaid of Demoſthenes, that he got more by holding his peace, than other Lawyers di • by their pleading.

And if ſo; our ſufferings require patience with thankfulneſs: as it fared with Iob.

Object. But what ever others find, thy ſufferings are not thus counterpoyſed and ſweetned?

Anſw. What's the reaſon? get but the light of grace to ſhine in thy heart, thy priſon ſhall be an Heaven: thy Keepers Angels: thy chains thy glory: and thy deliverance ſalvation: Grow but heavenly minded, and thou ſhalt be able to extract gain out of loss: peace out of trouble: ſtrength out of infirmity: out of tears joy: out of ſin holiness: out of perſecution profit: out of affliction comfort: For godlineſs in every ſi •• neſs, is a Phyſician: in every contention, an Advocate: in every doubt, a Schoolman: in all heavineſs, a Preacher; and a comforter unto whatſoever eſtate it comes; making the whole life, as it were, a perpetual hallelujah.

CHAP. V.

5. BEcauſe their adverſaries are rather to be contemptuouſly pitied than maligned or reckoned of; and that whether we regard their preſent, o • future eſtate. Concerning the preſent; If a man diſtracted (and ſo are wicked men touching ſpiritual things) do rail on us, we are more ſorry for him, than for our ſelves: Yea, who will take in evil part the reproaches and revilings of a man in his feaver? or who will be angry with a Dogge for barking? (and ſuch an one hath but the minde of a beaſt, in the form of a man:) Let us then do the like, in a caſe not unlike: and not reſemble Cteſipho the wraſtler, who would not put up a blow at the heels of an Aſſe, but like an Aſſe kickt her again. Socrates bidding good ſpeed to a dogged fellow, who in requital of his kind ſalutation, returned him a baſe anſwer; the reſt of the Company rayling on the fellow, were reprehended by Socrates in this manner: If any one (quoth he) ſhould pass by us diſpleaſed in his body▪ or diſtracted in his mind, ſhould we therefore be angry? or had we not more cauſe to be fill'd with joy and thank • fulness, that we our ſelves are in better caſe? What need we return rayling for rayling? All the harm that a common ſlanderer can do us with his foul mouth, is to ſhame himſelf. For his words are like duſt, that men throw againſt the wind, which flyes back into the throwers face, and makes him blinde: for as the blaſpheme • wounds himſelf by wounding Chriſt: ſo the rayler ſhames himſelf, when he thinks to ſhame another. Neither have they power to hurt us; ſtrong malice in a weak breaſt, is but like a heavy houſe built upon ſlender crutches.

True, they conceit of their ſlanders as the Pope of his cenſures, who if he put a Traytor into the Rubricke, he is preſently a Saint in Heaven; if he curſe, or excommunicate a Chriſtian, he muſt needs be inrolled in hell; but we know their words, meer Idols, which as the Apoſtle witneſſeth▪ are nothing in the world; and therefore trouble not thy ſelf about them. What need had David to load himſelf with an unneceſſary weapon▪ one ſword can ſerve both his enemy and him; Goliahs own weapon ſhall ſerve to behead the Maſter: ſo this mans own tongue ſhall ſerve to accuſe himſelf, and acquit thee. Whence thoſe Noble Emperours, Theodoſius and Honorius; would not have any puniſhed that ſpake evil of them: for (ſaid they;) if it comes from lightneſs of ſpirit, it is to be contemned; if from madneſs, it is worthy of pitty; if from intended injury, it is to be pardoned; for wrongs are to be forgiven. And indeed, in things that may have a double ſenſe, it is good to think the better was intended; for ſo ſhall we both keep our friends and quietness.

Again he well conſiders the ignorance of his enemies, who being carnall, fleſhly, unregenerate, cannot diſcern the ſpirituall Objects at which they are offended. Father forgive them (ſaith our Saviour of his enemies,) for they know not what they do, Luk. 23.34. Alas poor ignorant ſouls, they did but imitate Oedipus, who kild his Father Laius King of Thebes, and thought he had killed his enemy. Socrates being perſwaded to revenge himſelf of a fellow that kicked him, anſwered, If an Asse had kickt me, ſhould I have ſet my wit to his, and kick him again? or if a Maſtiff had bitten me, would you have me go to Law with him? And when it was told him another time, that ſuch an one ſpake evill of him, he replied, Alas the man hath not as yet learned to ſpeak well, but I have learned to contemn what he ſpeaks. Diogenes being told that many deſpiſed him, anſwered; It is the wiſemans portion to ſuffer of fools. Ariſtotle, being told that • ſimple fellow railed on him, was not once moved, but ſaid, Let him beat me alſo being abſent, I care not: we may well ſuffer their words, while God doth deliver us out of their hands: for if we go on in a ſilent conſtancy, ſay our ears be beaten, yet our hearts ſhall be free. And this heroicall reſolution had St. Paul, that choſen veſſell; I paſſe very little to be judged of you (meaning blind ſenſualiſts:) or of mans judgement, he that judgeth me is the Lord, 1 Cor. 4.3, 4. and indeed, an ounce of credit with God, is more worth than a talent of mens praiſes. I regard not (quoth Plato) what every one ſaith; but what he ſaith that ſeeth all things: he knew well enough, that the fame which is derived from fools and knaves is infamy, Cato was much aſhamed if at any time he had committed any thing diſhoneſt; but elſe, what was reproved by opinion only, never troubled him: Yea, when a fool ſtruck him in the Bath; and after being ſorry for it, cried him mercy; he would not come ſo neer revenge, as to acknowledge he had been • ronged. Light injuries are made none by a not regarding. The ignorant multitude among the Iews ſaid, that St. Iohn had a Devill; and that Chriſt was a Glutton, and a Wine-bibber: But what ſaith he by way of anſwer? Wiſdome is juſtified of her children, Matth. 11.18, 19.

Let none object the Scribes and Phariſees joyning with them, who were great Scholers; for no man knows ſo much, but it is through ignorance that he doth ſo ill. Neither doth our Saviour enquire, what the Phariſees or Prieſts reputed him; but whom ſay men (meaning thoſe who minded his Doctrine) that I the ſonne of man am? Matth. 16.13. Wherefore in theſe caſes it hath been uſuall for Gods people, to behave themſelves liked dead Images, which though they be rayled on, and reviled by their enemies, yet have ears, and hear not; mouths, and ſpeak not, hands, and revenge not; neither have they breath in their noſtrils to make reply: Pſal. 115.5, 6, 7. If you will ſee it in an example, look upon David, he was as deaf and dumb at reproach, as any ſtock or ſtone. They that ſeek after my life (ſaith he) lay ſnares, and they that go about to do me evil, talk wicked things all the day; (ſure it was their vocation to backbite and ſlander) but I was as deaf, and heard not; and as one dumb, which doth not open his mouth. I was as a man that heareth not, and in whoſe mouth are no reproofs, Pſal. 38.1 • .13. This innocent Dove was alſo as wiſe as a Serpent, in ſtopping his ears and refuſing to hear the voice of theſe blaſphemous Inchanters, charmed they never ſo wiſely, which being ſo, let us hear with patience, and ſay with Tacitus, You are able to curſe, and I to contemn: Tu linguae ego aurium ſum Dominus, you are Maſter of your tongue, and I of mine ears. What ſaith one adviſedly? When we are provoked to fight with women, the beſt way is to run away. And indeed, he that lets looſe his anger upon every occaſion, is like him that lets go his Hawk upon every bayt. Indeed in Gods cauſe the caſe may differ. When Iulian in a mock asked Maurice Biſhop of Chalcedon, why his Galilean, God could not help him to his fight; he replied, I am contentedly blind, that I may not ſee ſuch a Tyrant as thou art.

And as their words are to be contemned by us, ſo are their challenges to fight. When a young Gallant would needs pick a quarrell with an ancient tried Souldier, whoſe valour had made him famous: it was generally held, that he might with credit refuſe to fight with him, until his worth ſhould be known equivalent to his: ſaying, Your ambition is to win honour upon me, whereas I ſhall receive nothing but diſgrace from you. The Goſhawke ſcorns to fly at Sparrows Thoſe noble Doggs which the King of Albany preſented to Alexander, out of an overflowing of courage, contemned to encounter with any beaſts, but Lyons and Elephants: as for Stagg • , wild Boars and Bears, they made ſo little account of, that ſeeing them, they would not ſo much as remove out of their places. And ſo the Regenerate man, which fighteth daily with their King, Satan, ſcorns to encounter with his ſervant and ſlave, the carnall man. And this is ſo far from detracting▪ that it adds to his honour, and ſhews his courage and fortitude, to be right generous and noble.

Again ſecondly, The wager is unequall, to lay the life of a Chriſtian againſt the life of a Ruffian (and the blind ſword makes no difference of perſons) the one ſurpaſſing the other, as much as Heaven, Earth; Angels, men; or men beaſts: even Aristippus (being derided by a fearless ſouldier, for drooping in danger of ſhipwrack,) could anſwer, Thou and I have not the like cauſe to be afraid: for thou ſhalt only loſe the life of an Aſſe, but I the life of a Philoſopher. The conſideration whereof, made Alexander (when he was commanded by Philip his Father to wraſtle in the games of Olympia,) anſwer; he would, if there were any Kings preſent to ſtrive with him, elſe not; which is our very Caſe: and nothing is more worthy our pride, than (that which will make us moſt humble if we have it,) that we are Chriſtians. When an Embaſſadour told Henry, the fourth that Magnificent King of France, concerning the King of Spains ample Dominions: Firſt ſaid he, He is King of Spain: is he ſo? ſaith Henry, and I am King of France: but ſaid the other, He is King of Portugall, and I am King of France, ſaith Henry: He is King Naples and I am King of France: He is King of Sicily, and I am King of France: He is King of Novae Hiſpaniola, and I am King of France: He is King of the Weſt Indies and I, ſaid Henry, am King of France: He thought the Kingdom of France only, equivalent to all thoſe Kingdoms. The application is eaſie, the practiſe uſuall with ſo many, as know themſelves heirs apparent, to an immortall Crown of glory. And as touching their future eſtate, Fret not thy ſelf (ſaith David) becauſe of the wicked men, neither be envious for the evill doers; for they ſhall ſoon be cut down like grass, and ſhall wither as the green herb, Pſal 37 1, 2▪ This doth excellently appear in that remarkable example of Samaria, beſieged by Benhadad and his Hoſt, 2 King. 7.6, 7. As alſo in Haeman who now begins to envy, where half an hour ſince he had ſcorned: as what could ſo much vex that inſulting Agagite, as to be made a Lackie to a deſpiſed Iew? yea, not to mention that which followed, ſtay but one hour more, the baſeſt ſlave of Perſia, will not change conditions with this great favourite, though he might have his riches and former honour to boot. I might inſtance the like of Pharaoh, Exod. 15.9, 10, 19. Senacherib, Iſa. 37.36, 37, 38. Herod, Acts 12▪22, 23. and many others; but experience ſhews, that no man can ſit upon ſo high a Cogue, but may with turning prove the loweſt in the wheele; and that pride cannot climbe ſo high, but Iuſtice will fit above her.

CHAP. VI.

6. BEcauſe they have reſpect unto Gods Commandments who ſaith, By your patience poſſesse your ſouls, Luk. 21, 19. Be patient toward all men, 1 Theſ. 5, 14. And Let your patient mind be known unto all men, Phil. 4.5. More eſpecially; Let not the Sun go down upon your wrath, neither give plac • to the Devill, Epheſ▪ 4.26, 27. From whence obſerve this by the way, that he which lies down in wrath hath the Devill for his bedfellow.

See, ſaith Paul, that none recompence evill unto any man, 1 Theſ. • .15. And again, Be not overcome with evill, but overcome evill with goodness Rom. 12.21. Yea, ſaith our Saviour, Love your enemies, do well to the • that hate you, bless them that curſe you, and pray for them which hurt you, Luk. 6.27, 28: And in caſe thine enemy hunger, inſtead of adding to his affliction, give him bread to eat; if he thirſt, give him water to drink; or elſe thou breakeſt Gods Commandment touching patience, Prov. 25.21. Rom. 1 • . 20▪ and conſequently art in the ſight of God a tranſgressour of the whole La • and ſtandeſt guilty of the breach of every Commandment, James, 2.10, 11. We know the frantick man, though he be ſober eleven moneths of the year, yet if he rage one, he cannot avoid the imputation of madness.

Now as Gods Children ſhould do whatſoever he commands cheerfully, and take whatſoever he doth thankfully; ſo God ſuffers ſuch wrongs to be, that he may exerciſe thy patience, and he commands thee to forgive thoſe wrongs, that thou mayeſt exerciſe thy charity, and approve thy ſincerity: Many ſay, Lord, Lord; but if you love me, ſaith Chriſt, keep my Commandments. It is an idle ceremony to bow at the Name of Ieſus, except we have him in our hearts, and honour him with our lives. Phraates ſent a Crown as • preſent to Caeſar, againſt whom he was up in Arms; but Caeſar returned 〈◊〉 back with this anſwer; Let him return to his obedience firſt, and then I'le accept of the Crown, by way of recog • i • ance. God admits none to Heaven (ſaith juſtin Martyr) but ſuch as can perſwade him by their works, that they have loved him. And indeed, take a man that truly loves God, he will eaſily be friends, not eaſily be provoked.

True, take him unexpectedly, he may have his leſſon to ſeek (even he that was the meekeſt man upon earth, threw down that in a ſudden indignation, which in cold blood he would have held faſter than his life, Exod. 32.19.) but when he bethinks himſelf what God requires, it is enough. When T • ribaezus a noble Perſian was arreſted, at firſt he drew his ſword, and defended himſelf; but when they charged him in the Kings Name, and enformed him they came from his Majeſty, he yielded preſently, and willingly.

If then we will approve our ſelves true obedienciaries, let our revenge be like that of Eliſha's to the Aramites, inſtead of ſmiting them, ſet bread and water before them: Or like that of Pericles, who as Plutarch reports, when one had ſpent the day in rayling upon him at his own door, leaſt he ſhould go home in the dark, cauſed his man to light him with a Torch. And to do otherwiſe is Ammonite▪ like, to entreat thoſe Embaſſadours ill, which are ſent in kindneſſe and love: for theſe afflictions are Gods Embassadours, and to handle them rufly, yea, to repine or grudge againſt them, is to intreat them evill. And certainly, as David took it not well when the Ammonites ill intreated his Embassadours, ſo God will not take the like well from thee, 1 Chron. 19. But ſecondly, as the Law of God bindes us to this, ſo doth the Law of Nature: Whatſoever you would that men ſhould do unto you even ſo do you unto them, Matth. 7.12. Our Saviour doth not ſay, Do unto others, as others do unto you, but as you would have others do unto you. Now if we have wronged any man, we deſire that he ſhould forgive us, and therefore we muſt forgive him. Nor would we have any man traduce us behind our backs: therefore St. Auſtin writ over his Table thus To ſpeak ill of the abſent forbear: Or elſe ſit not at table here. Lex talionis was never a good Chriſtian Law. If I forgive not, I ſhall not be forgiven, Mar. 11.26 So to ſay of our Enemies, as Sampſon once of the Philiſtins: even as they did unto me, ſo I have done unto them, is but an ill plea. For the Law of God, and the Law of Nature forbids it; and doth not the Law of Nations alſo? Yes, throughout the whole world: either they have no Law, or elſe a Law to prohibit men from revenging themſelves.

When we have ſuffered ſome evill, the fleſh, our own wiſdome, like the King of Iſrael, 2 King. 6.21. will bid us return evill to the doer; but the Spirit or wiſdome of God, like Eliſha, oppoſeth and bids us return him good notwithſtanding his evill. But the fleſh will reply, he is not worthy to be forgiven: I, but ſaith the Spirit, Chriſt is worthy to be obeyed, who hath commanded thee to forgive him. Now, whethers counſell wilt thou follow? It is not alwayes good to take our own counſell; our own wit often hunts us into the ſnares, that above all we would ſhun. We oft uſe means of preſervation, and they prove deſtroying ones. Again, we take courſes to ruin us and they prove means of ſafety. How many flying from danger, have met with death; and on the other ſide, found protection even in the very jawes of miſchief, that God alone may have the glory. It fell out to be part of Mithridates miſery, that he had made himſelf unpoyſonable, All humane wiſedom is defective, nor doth the Fools bolt ever miſſe: whatſoever man thinketh to do in contrariety, is by God turned to be an help of haſtning the end he hath appointed him. We are governed by a power that we cannot but obey, our minds are wrought against our mindes to alter us. In brief, man is oft his own Traytor, and maddeth to undo himſelf. Wherefore take the Spirits and the Words direction. Render good for evil, and not like for like, though it be with an unwilling willingnesse; as the Merchant caſteth his goods over board, and the Patient ſuffers his arm or leg to be cut off: and ſay with thy Saviour, Neverthelesse; not my will but thy will be done.

But yet more to induce thee hereunto; conſider in the laſt place, That to avenge thy ſelf, is both to loſe Gods protection, and to incur his condemnation. We may be ſaid to be out of his protection, when we are out of our way which he hath ſet us: he hath promiſed to give his Angels charge over us, to keep us in all our wayes, Pſal. 91.11. that is, in the way of obedience, or the way of his commandements. But this is one of the Devils wayes, a way of ſinne and diſobedience; and the refore hath no promiſe or aſſurance of protection: we may truſt God, we may not tempt him: if we do, what ſeconds ſoever we get, Chriſt will not be our ſecond. Where is no commandement, there is no promiſe; if we want his word, in vain we look for his 〈◊〉 . When we have means to keep our ſelves, Gods omnipotency is for the preſent dſcharged. If Eutychus had fallen down out of a ſaucy malipertneſ • ▪ I doubt whether he had been reſtored by St Paul, Acts 20.9. Waſts and ſtray • s, are properly due to the Lord of the ſoyl: and you know what the Devill ſaid to our Saviour, Luk. 4.6. which in a reſtrained ſenſe is true. And therefore when one in Gods ſtead rebuked Satan, touching a Virgin whom he poſſeſt at a Theatre, ſaying, How durſt thou be ſo bold, as to enter into my houſe? Satan anſwers, becauſe I found her in my houſe▪ as Chryſoſtom delivers it. I am ſure Dinah fell into foul hands, when her Fathers houſe could not hold her: and Sampſon the like, when he went to Dalilah: and Ionah, when he went to Tarſhiſh: and the ſeduced Prophet, when he went beyond his Commission, ſet him by God: and many the like, who left the path of Gods protection, where the Angels guard and watch to walk in the Devils by way of ſinne and diſobedience. The Chickins are ſafe under the wings of their mother, and we under the providence of our Father; ſo long as we hold the tenure of obedience, we are the Lords Subjects, and if we ſerve him, he will preſerve us. A Prieſt might enter into a Leprous houſe without danger: becauſe he had a calling from God ſo to do, and we may follow God dry-ſhod through the Red-Sea. Neither need we vex our ſelves with cares, as if we lived at our own coſt, or truſted to our own ſtrength: but when a man is fallen to the ſtate of an Out-Law or Rebell; the Law diſpenſeth with them that kill him, becauſe the Prince hath excluded him from his Protection. Now this being our caſe, ſay there ſhall happen any thing amiſſe, through thy taking revenge, what mayeſt thou not expect to ſuffer, and in thy ſuffering, what comfort canſt thou have? Whereas, if God bring us into croſſes, he will be with us in thoſe croſſes, and at length bring us out of them more refined. You may obſerve, there is no ſuch coward, none ſo valiant as the believer: without Gods warrant he dares do nothing; with it, any thing. Nothing without it. Thoſe ſaith Baſil (to a great man that perſwaded him to yeeld) who are trained up in the Scriptures, will rather die in an holy quarrell, than abate one ſyllable of divine truth. Nor would any ſolicite them to do ill, did they rightly know them: for what Cicero ſpeaks of Cato (viz. O gentle Cato, how happy art thou to have been ſuch an one? that never man durſt yet preſume, to ſolicite thee in any diſhoneſt cauſe, or contrary to duty) may be applied to every Believer, rightly ſo ſtiled: When the Tormentors of Marcus Arethuſius (who laid to his charge the pulling down of an idolatrous Temple) offered him his pardon, in caſe he would give ſo much as would build it up again, he refuſed it; and being further urged to give but half, he refuſed it: at laſt, being told that if he would give but a little towards it, they would releaſe him; he refuſed to give them ſo much as an half penny: ſaying, No not an half penny; for it is as great wickedneſs, ſaid he; to confer one half penny, in caſe of impiety, as if a man ſhould beſtow the whole. A good conſcience being in the greateſt torture, will not give one half penny to be releaſed, with hurt to his conſcience: he ſcans not the weight of the thing, but the authority of the Commander: and ſuch have no good conſciences, that dare gratifie Satan, in committing the leaſt ſinne, or neglect God in the ſmalleſt precept. The conſcionable Nazarite, Numb. 6. did not only make ſcruple of guzling, and quaffing whole Flagons of wine, but of eating only a husk, or an kernell of the grape: knowing the one was as well forbidden as the other. Will any man eat poyſon becauſe there is but a little of it? A ſmall bullet may kill a man as well as a great one. Goliah was as much hurt by Davids little ſtone, as Sampſon by the weight of a whole houſe. And Ely died as well by falling back in his chair, as Iezabel by being thrown down from an high window. And what ſaith our Saviour to the unjuſt Steward? He that is faithfull in that which is leaſt, is faithfull alſo in much; and he that is unjuſt in the leaſt, is unjuſt alſo in much, Luk. 16.10. He that will corrupt his conſcience for a pound, what would he do for a thouſand? If Iudas will fell his Maſter for thirty pence, what would he not have done for the Treaſury?

Alas, there are no ſins ſmall but comparatively: Theſe things (ſpeaking of Mint and Cummin) ought ye to have done, ſayes our Saviour, and not have left the other undone, Luk. 11.42. Wherefore it is with a good and tender conſcience, as it is with the apple of the eye, for as the leaſt hair or duſt grieves and offends that which the skin of the eye-lid could not once complain of; ſo a good and tender conſcience is diſquieted, not only with beams, but moats, even ſuch as the world accounts trifles; it ſtrains not only at Cammels, but Gnats alſo. A ſincere, heart is like • neat ſpruce man, that no ſooner ſpies the leaſt ſpeck or ſpot on his garment, but he gets it waſht or ſcrap't off: the common Chriſtian, like a naſty ſloven, who, though he be, all foul and beſmeared, can indure it well enough: yea, it offends him that another ſhould be more neat than himſelf. But ſuch men ſhould conſider, that though they have large conſciences, that can ſwallow down any thing, yet the ſincere and tender conſcience is not ſo wide. A ſtrait ſhooe cannot indure the leaſt pibble ſtone, which will hardly be felt in a wider; neither will God allow thoſe things in his Children, which he permits in his enemies: no man but will permit that in another mans Wife or Child, which he would abhor in his own. A box of precious oyntment, may not have the leaſt fly in it; nor a delicate Garden, the leaſt weed, though the Wilderneſſe be overgrown with them.

I know the blind world ſo blames the Religious, and their Religion alſo, for this niceneſſe, that they think them Hypocrites for it: but this was Iobs comfort in the aſperſion of Hypocriſie, My wi • neſs is in Heaven, and my record on high. And as touching others that are offended, their anſwer is, Take thou O God (who needeſt not • ur ſinne to further thy work of Grace) the charge of thy Glory, give us grace to take charge of thy Precepts. For ſure we are, that what is abſolutely evill, can by no circumſtance be made good; poyſ • n may be qualified and become medicinall ▪ there is uſe to be m • de of an enemy; ſickneſſe may turn to our bette • health; and death it ſelf to the faithful, is but a door to life, but ſinne, be it never ſo ſmall, can never be made good. Thus you have ſeen their fear, but look alſo upon their courage, for they more fear the leaſt ſinne, t • an the greateſt torment.

All the fear of Satan and his inſtruments, ariſeth from the want of the true fear of God; but the more a man fears God, the leſſe he fears everything elſe. Fear God, honour the King 1 Pet. 2.14, 17. He that fears God, doth but honour the King, he need not fear him, Rom. 13.3. the Law hath not power to ſmite the vertuous.

True, many have an opinion not wiſe. That Piety and Religion abates fortitude, and makes valour Feminine: but it is a foundationlesse conceit. The true beleever fear • nothing but the diſpleaſure of the higheſt, and runs away from nothing but ſinne.

Indeed he is not like our hot ſpurs, that will fight in no cauſe but a bad, that fear where they ſhould not fear, and fear not where they should fear, that fear the blaſts of mens breath, and not the fire of God • wrath, that fear more to have the world call them Cowards for refuſing, then God to judg them rebels for undertaking: that tremble at the thought of a Priſon, and yet not fear Hell fire: That can govern Towns and Cities, and let • ſilly woman over-rule them at home; it may be a ſervant or a Child, as Themiſtocle • Sonne did in Greece: What I will, ſaid he, my Mother will have done, and wh • t my Mother will have, my Father doeth. That will undertake a long journey by Sea in a W • erry, as the deſperate Marriner hoyſteth ſayl in a ſtorm, and ſayes None of this Anceſtors were drowned: That will ruſh fearleſly into infected houſes, and ſay, The Plague never ceizeth on valiant blood, it kills none but Cowards: That languiſhing of ſome ſickneſſe, will ſtrive to drink it away, and ſo make haſt to diſpatch both body and ſoul at once: that will run on high battlements, gallop down ſteep hils, ride over narrow bridges, walk on weak Ice, and never think what if I fall? but what if I paſſe over and fall not?

No, he is not thus fearleſſe, for this is preſumption and deſperate madneſſe, not that courage and fortitude which ariſeth from faith, and the true fear of God; but from blindneſſe and invincible ignorance of their own eſtate: As what think you? Would any man put his life to a venture, if he knew that when he died he ſhould preſently drop into hell? I think not. But let the beleeving Chriſtian, (who knowes he hath a place reſerved for him in Heaven) have a warrant from Gods word; you cannot name the ſervice, or danger that he will ſtick at. Nor can he lightly fail of ſucceſſe. It is obſerved that Trajan was never vanquiſhed, becauſe he never undertook warre without juſt cauſe. In fine, at he is moſt fearfull to offend, ſo he is moſt couragious in a good cauſe; as abundance of examples witneſſe, whereof I'le but inſtance two: for the time would be too ſhort to • ell of Abraham, and Moſes, and Caleb, and David, and Gideon, and Baruck and Sampſon, and Ieptha, and many others; of whom the holy Ghoſt gives this generall teſtimony; that by faith of weak they are made ſtrong, waxed valiant in battel, turned to flight the Armies of the Aliants, ſubdued Kingdoms, ſtopt the mouths of Lyons, quenched the violence of the fire, &c. Heb. 11.22, to 35. Nor will I pitch upon Ioſhua, whom neither Caeſar, nor Pompey, nor Alexander the Great, nor William the Conquerour, nor any other ever came near, either for valour or victories: but even Ionathan before, and the Martyrs, after Chriſt, ſhall make it good. As what think you of Ionathan, whom neither ſteepneſs of Rocks, nor multitude of enemies, could diſcourage, or diſwade from ſo unlikely an aſſault? Is it poſſible, if the divine power of Faith, did not add ſpirit and courage, making men more then men; that two ſhould dare to think of encountering ſo many thouſands? and yet behold Ionathan and his Armour bearer put to flight, and •• rified the hearts of all the Philiſtins, being thirty thouſand Chariots, ſix thouſand Horſe-men, and Foot-men like the ſand of the Sea-ſh • re, 1 Sam. 14.15. O divine power of faith! that in all attemps and difficulties makes us more then men, and regards no more Armies of adverſaries, than ſwarms 〈◊〉 . A natural man in a project ſo unlikely, would have had many thoughts of diſcouragment, and ſtrong reaſons to diſwade him: but his faith diſſolves impediments, as the Sunne doth dews; yea, he contemns all fears, over-looks all impossibilities, breaks through all difficulties with a reſolute courage, and flies over all carnall objections with celeſtiall wings; becauſe the ſtrength of his God, was the ground of his ſtrength in God.

But ſecondly▪ To ſhew that their courage is no leſs passive, than active; look upon that Noble Army of Martyrs, mentioned in Eccleſiaſtical Hiſtory, who went as willingly and cheerfully to the ſtake, as our Gallants to a Play; and leapt into their beds of flames, as if they had been beds of down: yea, even weak women, and young ſtriplings, when with one daſh of a pen, they might have been releaſed. If any ſhall yet doubt which of the two (the Religious or Prophane) are moſt valiant and couragious; let them look upon the demeanour of the twelve Spies, Numb. the 13th and 14th Chapters; and obſerve the difference between the two faithfull and true hearted, and the other ten: then will they conclude, that Piety and Religion doth not make men Cowards; or if it do, that as there is no feaſt to the Churles, ſo there is no fight to the Cowards. True, they are not ſoon, not eaſily provoked; but all the better, the longer the could fit in an Ague, the ſtronger the hot fit.

I know men of the Sword, will deem thoſe the greateſt Cowards that are leaſt apt to fight. But as when it was objected to a Martyr, that his Chriſt was but a Carpenters ſonne, he aſwered, yea, but ſuch a Carpenter as built Heaven and Earth: ſo we grant, we are Cowards, as they tearm us, but ſuch cowards as are a • le to prevail with God, Gen. 32.26, 28. Exod. 32.10. And overcome the World, the Fleſh, and the Devil, 1 Ioh. 5.4. Gal. 5.24 1 • oh. 2.14. which is as much valour and victory as we care for. Tru •• is truth, as well when it is not acknowledged, as when it is: and experience tell us, that he who fears not to do evill, is alwayes afraid to ſuffer evill. Yea the Word of God is expreſſe; That none can be truly valarous, but ſuch as are truly religious, The wicked fly when none purſueth, but the righeous are as bold as a Lyon, Prov. 28.1. The reaſon whereof i • , If they live, they know by whom they ſtand; if they die, they know for whoſe ſake they fall.

But what ſpeak I of their not fearing death, when they ſhall not fear even the day of Iudgment, 1 Joh. 4.17. Haſt not thou O Saviour bidde • us, when the Elements ſhall be diſſolved, and the Heavens ſhall be flaming about our ears, to lift up our heads with joy, becauſe our redemption draweth nigh, Luk. 21.25, to 29, Wherefore ſaith the valiant Believer, come death, come fire, come whirlewinde, they are worthy to be welcome that ſhall carry us to immortality. Let Pagans and Infidels fear death, ſaith St. Cyprian who never feared God in their life, but let Chriſtians go to it as travellers unto their native home; as Children unto their loving Father; willingly, joyfully. Let ſuch fear to die, as have no hope to live a better life: well may the brute beaſts fear death, whoſe end of life is the concluſion of their being: well may the Epicure tremble at it, who with his life looketh to loſe his felicity: well may ignorant and unrepentant ſinners quake at it, whoſe death begins their damnation: well may all thoſe make much of this life, who are not ſure of a better; becauſe they are conſcious to themſelves, that this dying life, will but bring them to a living death, they have all ſown in ſinne, and what • an they look to reap, but miſery and vanity? ſinne was their traffique, and grief will be their gain; deteſtable was their life, and damnable will be their deceaſe.

But it is otherwiſe with the Godly, they may be killed, but cannot be hurt; for even death (that fiend) is to them a friend, like the Read Sea to the Iſraelites, which put them over to the Land of Promiſe, while it drowned their enemies. It is to the faithful as the Angels were to Lot, who ſnatcht him out of Sodome, while the reſt were conſumed with fire and Brimſtone. Every believer is Chriſts betrothed Spouſe, and death is but a meſſenger to bring her • ome to her Husband: and what chaſte or loving Spouſe, will not earneſtly deſire the preſence of her Bridegroom (as St. Auſtin ſpeaks?) Yea, the day of death to them, is the day of their Coronation: and what Princely heir does not long for the day of his inſt • lm •• t, and rejoyce when it comes? Certainly it was the ſweeteſt voit • that ever the Thief heard in this life, when Chriſt ſaid unto him, This day ſhalt thou be with me in Paradiſe, Luk. 23.43. In a word, as death to the wicked, puts an end to their ſhort joyes, and begins their everlaſting ſorrowes: ſo to the Elect, it is the end of all ſorrow, and the beginning of their everlaſting joyes.

The end of their ſorrow; for whereas complaint of evils▪ paſt, ſenſe of 〈◊〉 , and fear of future, have ſhared our lives amongſt them; death is

1. A Superſedeas for all diſeaſes; the Reſurrection knows no imper •• ction,

2, It is a Writ of eaſe, to free us from labour and ſervitude: like Moſes 〈◊〉 delivered Gods people out of bondage, and from brick making i • • egypt.

3. Whereas our ingreſſe into the world, our progreſſe in it, our egreſſ • • ut of it, is nothing but ſorrow (for we are born crying, live grumbling, • nd die ſighing) death is a medicine, which drives away all theſe, for we • hall riſe triumphing.

4. It ſhall revive our reputation • , and cleer our Names from all ignomi▪ • y and reproach; yea, the more contemptible here, the more glorious here 〈◊〉 . Now a very Duelliſt will go into the field to ſeek death, and finde • onour.

5. Death to the godly is as a Goal▪delivery, to let the Soul out of the • riſon of the body, and ſet it free.

6. Death frees us from ſinne, an Inmate that (ſpite of our teeth) will •• ouſt with us, ſo long as life affords it ho • ſe room: for what is it to the •• ithfull, but the funerall of their vices, and the reſurrection of their vertues.

CHAP. VII.

BEcauſe Patience in ſuffering brings a reward wi • h it. In reaſon a man would forgive his enemy ev • n for his own • ake, were there no • ther motive • o perſwade him: for to let paſſe many things of no ſmal • moment, as that, if we forgive not, we can do no part of • ods worſhip • hat is pleaſing to him; for we cannot pray aright, 1 Tim. 2.8. We • annot communicate in the Sacrament, but we make our ſelves guilty of Chriſts blood, 1 Cor. 11.27. Matth. • .24. We cannot be good hearers • f the Word, Iames 1.21. and that it makes a man captive to Satan▪ Epheſ. 4.26, 27. and many the like: If ye forigve men their treſpaſſes, (ſaith our Saviour,) your heavenly Father alſo will forgive you; but if you for • ive not men their treſpaſſes, neither will your heavenly Father forgive you • our treſpasses, Mat. 6.14, 15. So he that will not be in Charity, ſhall never be in Heaven: And why ſhould I do my ſelf a ſhrewd turn becauſe • nother would? Yea, we deſire pardon, as we give pardon; and we would • e loath to have our own lips condemn us. When we pray to God to forgive us our treſpaſſes, as we alſo forgive them that treſpaſſe againſt us, • nd do not reſolve to forgive our brethren; we do ineffect ſay, Lord condemn us, for we will be condemned: whereas he that doth good to his enemy, e • en in that act, doth better to himſelf.

Again, Blessed is the man (ſaith St. Iames) that endureth temptation (viz. with patience) for when he is tried, he ſhall receive the Crown of life, James 1.12. And this made Moſes not only patient in his ſufferings, but joyfull, eſteeming the rebuke of Chriſt greater riches than all the meaſures of Aegypt: For ſaith the Text, he had reſpect unto the recompence of the reward, Heb. 11.26. And well it might; for whereas the higheſt degree of ſuffering, is not worthy of he leaſt and loweſt degree of this glory, Rom. 2.18. St. Paul witneſſeth, that our light affliction which is but for a moment (if it be borne with patience) cauſeth unto us a far moſt excellent and eternall weight of glory, while we look not on the things that are ſeen, but on the things which are not ſeen, 2 Cor. 4.17, 18. Where note the incomparableneſſe and infinite difference between the work and the wages: light affliction receiving a weight of glory, and momentary afflictions, eternall glory: anſwerable to the reward of the wicked, whoſe empty delights live and die in a moment: but their inſufferable puniſhment is interminable and endleſs: As it fared with Pope Sixtus the fifth (who ſold his ſoul to the Devill, to enjoy the glory and pleaſure of the Popedom for ſeven years) their pleaſure is ſhort, their pain everlaſting: our pain is ſhort, our joy eternall. What will not men undergo, ſo their pay may be anſwerable? The old experienced Souldier fears not the rain and ſtorms above him, nor the numbers falling before him, nor the troops of enemies againſt him, nor the ſhot of thundring Ordinance about him; but looks to the honourable reward promiſed him. When Philip asked Democritus, if he die, not fear to loſe his head, he anſwered, No: for (quoth he,) if I die, the Athenians will give me a life immortall: meaning, he ſhould be ſ ••• ued in the treaſury of eternall fame: if the immortality (as they thought) of their names, was ſuch a ſtrong reaſon to perſwade them to patience, and all kind of worthineſſe; what ſhould the immortality of the ſoul be to us? Alas, vertue were a poor thing, if fam • only ſhould be all the Garland that did crown her: but the Chriſtian knowes, that if every pain he ſuffers were a death, and very croſſe an hell; he ſhall have amends enough. Which made the Martyrs ſuch Lambs in ſuffering, that their perſecutors were more weary with ſtriking, than they with ſuffering; and many of them as willing to die as dine. When Modeſtus the Emperours Lieutenant, told Baſil what he ſhould ſuffer; as confiſcation of goods, cruell tortures, death, &c. He anſwered, If this be all, I fear not: yea had I as many lives, as I have hairs on my head, I would lay them all down for Chriſt, nor can your maſter more benefit me than in ſending me to my Heavenly Father, to whom I now live, and to whom I deſire to haſten. And another time, being threatned in like manner by the Emperour ▪ he bad him fright Babies with ſuch Bugbares. His life might be taken away, but not his comforte, his head; but not his crown. Yea, perſecutors, are but our Fathers Goldſmiths, (ſayes Bernard) working to adde Pearles, to the Crowns of the Saints. Whence Gordius could ſay to his tormentors, it is to my great loſs, if you bate me any part of my ſufferings. I could abound with •• amples of this nature. No matter (quoth one of them) what I ſuffer on earth, ſo I may be crowned in Heaven. I care not, quoth another, what becometh of this frail Bark my fleſh; ſo I have the paſſenger, my ſoul, ſafely conducted. And another,

If (Lord) at night thou grant'ſt me Lazarus boon, Let Dives dogs lick all my ſores at noon,

And a valiant Souldier going about a Chriſtian atchievement; My comfort is, though I loſe my life for Chriſts ſake, yet I ſhall not loſe my labour; yea, I cannot endure enough to come to Heaven. Laſtly, Ignatius going to his Martyrdom, was ſo ſtrongly raviſhed with the joyes of Heaven, that he burſt out into theſe words; Nay, come fire, come beaſts, come breaking my bones, racking of my body, come all the torments of the Devill together upon me, come what can come in the whole earth, or in hell, ſo I may enjoy Ieſus Chriſt in the end.

I might ſhew the like, touching temptations on the right hand, which have commonly more ſtrength in them, and are therefore more dangerous, becauſe more plauſible and glorious. When Valence ſent to offer Baſil great preferments, and to tell him what a great man he might be: Baſil anſwers, Offer theſe things to Children not to Chriſtians. When ſome bad, ſtop Luthers mouth with preferment: one of his adverſaries anſwered, it was in vain, he cares neither for Gold, nor Honour. And when they offered to make him a Cardinall, if he would be quiet; he anſwered, No. I will not betray the truth by my ſilence, if you would make me Pope. When Valence the Emperour offered Baſil great ſums of money, and high preferment to tempt him: he anſwered, can you give me money that ſhall laſt for ever, and glory that will eternally flouriſh? When Pyrrhus tempted Fabritius, the firſt day with an Elephant, ſo huge and monſtrous a beaſt as before he had not ſeen, the next day with Money and promiſes of Honour, he anſwered, I fear not thy force, and I am too wiſe for thy fraud. But I ſhall be cenſured for exceeding.

Thus hope refreſheth a Chriſtian, as much as miſery depresseth him; it makes him defie all that men or Devils can do, ſaying, Take away my goods, my good name, my friends, my liberty, my life, and what elſe thou canſt imagin; yet I am well enough, ſo long as thou canſt not take away the reward of all, which is an hundred ſold more even in this world, and in the world to come, life everlaſting. Mark. 10.29, 30. I confeſs many are ſuch Milkſops, for want of Faith, and experience: that they are diſhartned with Scoffs alone, but no need. For, if they ſhould turn their words into blowes, and (inſtead of uſing their tongues) take up their ſwords and kill us, they ſhall rather pleaſure than hurt us. When Iohn Baptiſts was delivered from a double priſon, of his own, of Herods, and placed in the glorious liberty of the Sonnes of God, what did he loſe by it? His head was taken off, that it might be crowned with glory; he had no ill bargain of it, they did but haſten him to immortality: and the Churches daily prayer is, Come Lord Ieſus, come quickly. Yea, what ſaid bleſſed Bradford▪ In Chriſts cauſe to ſuffer death, is the way to Heaven on Horsback; which hath made ſome even ſlight the ſentence of death, and make nothing of it. It is recorded of one Martyr, that hearing the ſentence of his condemnation read, wherein was expreſt many ſeverall tortures, of ſtarving, killing, boyling, burning, and the like, which he ſhould ſuffer; he turns to the People, and with a ſmiling countenance ſaies; And all this is but one death, and each Chriſtian may ſay (of what kinde ſoever his ſufferings be) The ſooner I get home, the ſooner I ſhall be at eaſe. Yea, whatever threatens to befall him he may anſwer it as once that noble Spartan, who being told of the death of his Children, anſwered, I knew well they were all begot mortall. Secondly, that his goods were confiſcate, I knew what was but for my uſe, was not mine. Thirdly, that his honour was gone, I knew no glory could be everlaſting on this miſerable Earth. Fourthly, that his ſentence was to dye. That's nothing, Nature hath given like ſentence both of my condemners and me. Wicked men have the advantage of the way, but godly men of the end; Who fear not death becauſe they feared God in their life.

I know carnall men will either not believe this, or ſhould they ſee it acted, (as in Queen Macies dayes) they would be amazed at it. And no wonder for to ſpeak truth, Faith and Patience are two mi • acles in a Chriſtian. A Proteſtant Martyr being at the ſtake, in the midſt of furious and outragious flames, cried out, Behold ye Papiſts, whom nothing will convince but Miracles; here ſee one indeed, for in this fire I feel no more pain, than if I were in a bed of Down, yea it is to me like a bed of Roſes: and Cassianus reporteth, that when a Martyr was tormented by the Infidels, and asked by way of reproach, What Miracle his CHRIST had done; he anſwered, He hath done what you now he hold; enabled me ſo to bear your contumelies, and undergo all theſe tortures ſo patiently, that I am not once moved; and is not this a miracle worthy yout taking notice of? And indeed, what have we by our ſecond birth, which is not miraculous in compariſon of our naturall condition? It was no leſſe then a miracle for Zacheus, a man both rich and covetous, to give half his goods to the poor, and make reſtitution with the reſidue, and, all this in his health. It was a great miracle, that Ioſeph in the arms of his Miſtress, ſhould not burn with luſt. It is a great miracle for a man to forſake Houſes, and Lands, and all that he hath; yea, to hate Father, and Mother, and Wife, and Children, and his own life to be Chriſts Diſciple. It is a great miracle, to rejoyce in tribulation, and ſmile death in the face. It is a great miracle that of fierce and cruell Wolves, Bears, Lyons, we ſhould be transformed into meek Lambs, and harmleſs Doves and all this, by the fooliſhness of Preaching Chriſt crucified. Indeed, they were no miracles, if nature could produce the like effect: But he muſt not look to ſ • and in competion with grace, for which conſult, Phil. 3, 4. •• m. 5.5. Phil. 4.13. Alas, grace and faith tranſcend nature and reaſon: 〈◊〉 much as reaſon doth ſenſe, for patience (rightly ſo called) is a Preroga •• ve royall, peculiar to the Saints. It is well if Philoſophy have ſo much • iſdome, as to ſtand amazed at it. Neither is it true Chriſtian patience, •• cept 1. It flow from a pious and good heart, ſanctified by the holy Ghoſt. • Be done in knowledge of, and obedience to Gods c • mmand. 3. That we 〈◊〉 it in humility, and ſincere love to God. 4. That it be done in faith. • That we aim at Gods glory (not at our own,) and the Churches good 〈◊〉 our ſufferings. 6. That we forgive, as well as forbear; yea, love, •• ay for, and return good to our enemies for their evill.

And thus you ſee how patient ſuffering is rewarded, both here and •• reafter; that we loſe whatever we do loſe by our enemies, no otherwiſe •• an the husbandman loſeth his ſeed: for whatever we part withall, is but 〈◊〉 ſeed caſt into the ground, which ſhall even in this life, according to our ••• viours promiſe, return unto us the increaſe of an hundred fold, and in 〈◊〉 world to come, life everlaſting. Mark. 10.19, 30, But admit patience • ould neither be rewarded here, nor hereafter; yet it is a ſufficient •• ward to it ſelf: for, hope and patience are two ſoveraign and univerſall •• medies for all diſeaſes. Patience is a counterpoyſon or antipoyſon for all 〈◊〉 . It is like the Tree which Moſes caſt into the waters, Exod. 15.25. • r as that Tree made the waters ſweet, ſo Patience ſweetens afflicti • n▪ 〈◊〉 is as Larde to the lean meat of adverſity. It makes the poor beggar 〈◊〉 teacheth the bond-man in a narrow priſon to enjoy all liberty and ••• iety for, the patient beleever, though he be alone, yet he never wants •• mpany: though his diet be penury, his ſaewce is content: all his miſeries •• nnot make him ſick, becauſe they are digeſted by patience. And indeed, is not ſo much the greatnesse of their pain, as the ſmalnesse of their pa 〈◊〉 , that makes many miſerable; whence ſome have (and not unfitly) •• embled our fancies, to thoſe multiplying glaſſes made at Venice, which 〈◊〉 put to the eye, make twenty men in Arms ſhew like a terrible • rmy. And every man is truly calamitous, that ſuppoſeth himſelf ſo: • oftentimes we die in conceit, before we be truly ſick: we give the bat 〈◊〉 for loſt, when as yet we ſee not the enemy. Now croſſes are either • nderous or light, as the Diſciples or Scholers eſteem them: every man • ſo wretched, as he beleeveth himſelfe to be. The taſt of goods or evils • oth greatly depend on the opinion we have of them; and contentation, • ke an old man ſpectacles, make thoſe characters eaſie and familiar that • therwiſe would puzzle him ſhrewdly. Afflictions are as we uſe them; •• eir is nothing grievous, if the thought make it not ſo: even pain it ſelf • aith the Philoſopher) is in our power, if not to be diſanulled, yet at 〈◊〉 to be diminſhed through patience: very Gally ſlaves, ſetting 〈◊〉 by their captivity, find freedom in bondage. Patience is like a golden • eld in the hand, to break the ſtroak of every croſſe, and ſave the heart •• ough the body ſuffer. A ſound ſpirit, ſaith Solomon, will bear his infirmity, Prov. 18.14. Patience to the ſoul, is as the lid to the eye • as the lid being ſhut, when occaſion requires, ſaves it exceedingly • Patience intervening between the ſoul and that which it ſuffers, 〈◊〉 the heart whole, and cheers the body again. And therefore, if you 〈◊〉 it, when you can paſſe by an offence, and take it patiently and quie • you have a kind of peace and joy in your heart, as if you had gott •• victory, and the more your patience is, ſtill the leſſe your pain is: for 〈◊〉 light burthen at the arms end weigheth heavier by much, than a 〈◊〉 of treble weight, if it be born on the ſhoulders which are made to 〈◊〉 ſo if a man ſet patience to bear his croſſe, the weight is nothing to 〈◊〉 it would be if that were wanting: In a word, Patience is ſo ſoveraig • medicine, that it cures and overcomes all; it keeps the heart from 〈◊〉 the hand from revenge, the tongue from contumely, the whole body 〈◊〉 ſmart, it overcomes our enemies without weapons: finally, it is ſuch a 〈◊〉 tue that it makes calamities no calamities. So you have ſeaven Reaſo •• patience there are nine more in the Originall that ſhould follow, 〈◊〉 haſten to the uſes &c. An end of the ſecond part: the Third and 〈◊〉 followes.

POSTSCRIPT.

FOr the Readers good, and that the Vendor may not want ſorts, 〈◊〉 ſerve his two penny cuſtomers: (for he meets with few that will 〈◊〉 him more, be the Book of what bulk it will.) I have ſtooped ſo 〈◊〉 as to cut theſe ſmall ſhreds out of a whole piece of rich Scarlet. And 〈◊〉 doce out ſo much Ambergreece in theſe little papers, as may accomm • ▪date both the poor, and penurious. Though I foreſee the diſinge • ▪ouſneſs of not a few; who not conſidering the worth, nor quantity 〈◊〉 matter crowded in, but the number of leaves: will offer him for eac • two ſh • ets, the price of a Ballad. Notwithſtanding in caſe any ſha •• repent their bargain, they ſhall be intreated by ſome or other I preſum • to take their money again, after they have read it.

So many as would have the Originall, out of which theſe ſeaven Ch • pters, and the foregoing eleaven are taken; (a Book contayning as good 〈◊〉 fourſcore the li • e Chapters) need but repair to the Stationers, Or 〈◊〉 caſe the Fier has prevented; they may be had where theſe pieces ar • ſold.

Then that hundreds may be undeceived, who having bought ſo man • of my ſmall pieces, as are conteyned in my Chriſtian Library: ſuppoſ •• they have all my Lucubrations, when they have not one half: for wha • I have publiſhed, cannot well be bound up in leſs then four Vollumes▪ And that the ſeveral Stationers, that have the Coppies; may not wher • I am gone ſo ſerve me, in Printing them together with Tables, (without which they are nothing ſo uſeful for Scholers.) I think it n • t amiſ •• to give them thereof a hint, that ſo they may better inform themſelves, if occaſion ſhall happen.

As for prevailing with ſome one againſt the time I ſhall leave the World which is neer at hand, (ſhould I make it my humble and univerſal requeſt.) to take up my Trade, In giving a few lines of good counſell, to thoſe poor ignorant and impotent wretches, that do not ſo much as know they have pretious and immortal ſouls that muſt live everlaſtingly in Bliſſe or Woe: that is when he ſhall hear them ſwear, Curſe, Scoff, &c. As he ſees an opportunity of doing good, or ſome likelywhood of ſtopping them in their way to deſtruction, whether they are poſting b • indfold, and headlong I have very ſmall hope. Though I will forbid the beſt pate alive to deviſe a better way for a private Chriſtian, to expreſs his love and thankfulneſs to Chriſt, who hath done and ſuffered for, given and forgiven ſo much to him: or how he ſhall better diſcharge his duty to his Neighbour, or Country, or do ſo much good at ſo cheap a rate: For hereby he ſhall endeavour, and not without ſome hope, (God bleſſing the meanes) the ſaving of Ten thouſand ſouls; with the expence of five times ten ſhillings. Which project that ever it was put into my minde, I account the ſecond incomparable favour, that ever I received Inſomuch that I can never enough admire! The coldness of mens charity and love; and yet the ſtrength (as they pretend) of their faith, and ſervency in prayer. Yea, how ſhould it other then cut the hearts of thoſe that have felt the love of Chriſt, or that have any Chriſtian blood in their vaines; to hear him ſo wounded at home with oaths and blaſphemies abroad with reproaches, who is the life of their lives, and the ſoul of their ſouls: To ſee multitudes go blindfold to Hell, and no man offer to ſtop or check them, before they arive there from whence there is no redemption. Yea, how ſhould it not make all that are themſelves got out of Satans clutches; to plot, ſtuddy and contrive all they can, to draw others of their brethren after them.

True ſome fooles think me a little crackt in brain, for putting a paper into mens hands when I hear them blaſpheme the name of God, and • ound their own ſouls: But when I conſider how our carnall Friends will curſe us, when they come in Hell: that we did not our utmoſt endeavour to ſtop them, I can hardly forbear to lay hands upon a Drunkard, Blaſphemer, Adulterer, Murtherer, &c. to ſtop him from the evill, he • s about to execute, and to kneel down upon my knees and beg of him, • hat he would not ſo deſperately damn his own ſoul. As let me ask • ur diſcreet ones but this queſtion? Had we ſtood by when Adam was between the perſwaſion of his Wife, and the precept of his God, when the one ſaid Adam eat, and the other ſaid Adam eat not, for if thou doſt • hou ſhalt dye the death, and all thy poſterity. Had it been an ill office • o have cryed out and ſaid? O Adam take heed what thou doſt? Or • ould he have had cauſe to complain of being prevented: I trow not Yea, I think it had been a ſeaſonable peice of high friendſhip; and 〈◊〉 can deny it. And indeed could a man ſave his brothers ſoul, by ſo doin • (as probably and for ought he knows he may, Iude 23. Iames 5.10, 20 1 Tim. 4.16.) he needed not much to care, though the World reputed hi • a madman▪ and ſpent a thouſand of their ſimple verdicts on him, ſee 〈◊〉 12.3.

And yet as if God and Chriſt (as well as thoſe graceleſs and pittif •• ones) were altogether friendleſs, where is the man to be found, in 〈◊〉 the three Kingdoms? That like Paul at Athens, (who was ſo ſtirred in 〈◊〉 ſpirit, when he ſaw the City wholly given to Idolatry, that he not onl • blamed them for their ignorance, and ſuperſtition, but he daily diſp ••• with them in the market, and with any that he met: though he was grie • vouſly mockt, both by the Epicurian and Stoick Philoſophers, togethe • with the rude multitude as a Babler, and a ſetter forth of ſtrange Gods, Acts 17.16. to the end of the Chapter) will ſo much diſparage, or diſquie • himſelf in the open ſtreets, as to ſpeak a ſyllable, to ſave a ſoul that 〈◊〉 invaluable; and to vindicate the honour of God, which we are boun • to redeem with our own lives. And why forſooth? but this, they ſha •• be ſenſured by the thronge as indiſcreet, and reviled for ſo doing.

But let men look to it, for what our Saviour hath plainly forewarne • us of Mark 8.38. will prove a dreadful Text, to a great many of 〈◊〉 diſcreet, and white livered Nicodemaſes. What I ſpeak is not at 〈◊〉 dome, I know well what hath been the product of a little good counſe •• given to me, when I was a youth: It proved not only the ſaving of 〈◊〉 ſoul, and the occaſion of compoſing, my many well approved of peice • of practicall Divinity, (in which God hath made my pen, an inſtrumen • to ſerve him, and me a preſident without a preſident: for never did 〈◊〉 inſufficient a dunce put pen to paper, upon ſuch an account, withou • becoming a fool in print. (But the ſame alſo hath occaſioned me, 〈◊〉 give a thouſand pound in ſuch Books as are moſt likely to prevaile wit • ſinners, and with ſuch ſucceſs, that I would not have them ungiven fo • a thouſand worlds. Yea, poſſ • ble it is, that there are hundreds 〈◊〉 in Heaven praiſing God, that ever I preſented them with a few line • Nor do I ſlightly overlook what I have gained (though its well know • I hate and ſcorne gifts) by giving and that in a threefold reſpect. Nor 〈◊〉 providence of God, in having preſerved me alive in a dying conditio • almoſt theſe forty years. And withall, made me (the moſt baſhfull 〈◊〉 other caſes) as bold as a Lyon: in not fearing to diſcharge my duty an • conſcience in this particular to any, be they what they will: thoug • to the hazard of all that can be taken from me. Though theſe unreaſo •• able men, (as the Apoſtle ſtiles all that have not faith: 2 Theſſ. 3.2. make me many times wiſh that I had the Wings of a Dove, that I mig •• fly away, and be at reſt. Pſal. 55.1. to 9. Ier. 9.1. to 10.

Bare with me, when the Apoſtle himſelf was driven, to ſpeak 〈◊〉 more to this purpoſe, 2 Cor. 10, 11, and 12. Chapters that he might indicate himſelf to thoſe, that had prejudice againſt his perſon leaſt they ſhould ſlight whatever he ſpake, or wrote unto them. 2 Cor. 10.10. What 〈◊〉 ſpeak is to the glory of God, and for others good were I not compelled by them ſo to do. O that ſome or other would have the wit, generoſity, and Magnanimity, to lay what I have fooliſhly ſpoken, ſufficiently to • eart.

I know how I am cenſured for my passion, (or rather compassion and commiſeration) and indignation, for my indiſcretion in anſwering Scoffers, when • hey ſpurn againſt the means to be ſaved, and make themſelves merry with • heir own damnation. Nor can I excuſe my ſelf, though I uſe the beſt wits • have, in obſerving circumſtances. For, I am (full ſore againſt my will) too much like Ionah for paſſion. Ionah 4.4, 8, 9. And like Iob, • n handling a good cauſe ill, moſt unlike him in patience, and yet in purpoſe deſire and indeavour perhaps really, and practically in ſome other caſes, and I hope in Gods acceptance as patient as he. Nor can 〈◊〉 be denyed, but he that hath faith or any one grace in truth, hath all other graces in the ſame meaſure with it, though not alike conſpicuous ap • arent and manifeſt. For which read Mr. Downams Chriſtian Warfare Firſt 〈◊〉 46. Chapter 3. Section to 9. p. 614. and Printed Anno 1612. And who • o reads the ſame will give me thanks for pointing him to it. But • hat if God findes it meet? to deny me the gift of talking, and that Chriſtian prudence which were to be wiſhed, both to humble me and to ••• rden his implacable enemies, that deny and refuſe Chriſts offer, and • heir own mercy. (As much worſe were it for me if I had not more to • vercome and to humble me, then ordinarily other men have.) who can • avell? or if any be ſo minded, let them minde well, what the Apoſtle • peaks. Philip. 1.28, 29, 30. and lay their hand upon their mouth. Iob. • 0. 4, 5.

Men may think as they pleaſe, but thirty years experience (for ſo long • ave I been pudling in a Waſps neſt) hath taught me, that mild and gentle • ordes, to ſuch Mad-dogs as fly in their Makers face, and wound their • wn ſouls, as oft as they ſpeak: may cauſe them to fleer and ſcoff, but no • ore ſtirr or move them, then a ſoft, knock, or call, will awaken one • ut of a dream, or dead ſleep. Yea, a mild reproof, does but incourage • ickedneſs, and make it think it ſelf ſo ſlight, as that rebuke importeth. • o ſay to hardned ſinners, as Ely to his ſonnes why did you ſo, is no other •• en to ſhave that head, which deſerves cutting off. Nothing will cut a Diamond, but a Diamond, nothing will eaſe the Pluriſy, but letting of • lood, Such as are ſick of a dead Appoplex, muſt have both ſtronger, and 〈◊〉 the quantity of Phyſick that others have. But that beef brained fellow 〈◊〉 Scalleger, had his ears bored with thunder, when nothing elſe would 〈◊〉 it. Yea, the inchanted Aſſe in Lucian, returned to his proper ſhape again, when he ſaw himſelf in a looking glaſſe. And the frant ••• returned to his wits, reputes him his beſt friend, that hath bound beat him moſt, as I have found by not a few of them, but ſe • Prov. • ▪

In Page 14 Line 29. For diſpleaſed in his body, read diſeaſed in his 〈◊〉

FINIS.