A Christian Library

CHAP. XIX. That suffering is the only way to prevent suffering.

3. BEcause suffering is the only way to prevent suffering? Revenge being one of those remedies, which, not seldom, proves more grievous than the disease it self. When once Xantippe, the wife of Socrates, in the open street plucked his cloak from his back ; and some of his acquaintance counseled him to strike her: he answers, You say well; that while we are brawling and fighting together, everyone of you may clap us on the back and cry; Hoe, well said, to it Socrates: yea well done Xantippe, the wisest of the twain. When Aristippus was asked by one in derision, where the great high friendship was become, that formerly had been be • ween him and Aeschi • es? he answers, It is asleep, but I will go and awaken it ; and did so, lest their enemies should make it a matter of rejoicing. When Philip of Macedon was told that the Grecians spake evil words of him, notwithstanding he did them much good, and was withal counseled 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 counseled 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 stir out of Macedoneia, where all men knew that he lied; then 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 public. Neglect will sooner kill an injury, than Revenge. These tonguesquibs, 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 ourselves. 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 follows 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, labor 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 vex us. 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-Countries. 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 neighbors, like two Cocks of the Game pick out one another's eyes, to make the Lawyers sport; it may be kill them? As while Judah was hot against Israel, and Israel hot against Judah, the King of Syria smote them both. At least Satan 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 combat: Even so doth Satan deal with us; Controversies, like a pair of Cudgels, are thrown in by the Devil, and taken up by male-contents, who baste one another while he stands by and laughs. And we cannot please the Devil better: for as the Master of the Pit oft sets two Cocks to fight together, unto the death of them both ; and then after mutual 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 ruleth in the air, ) and snatcheth away both these great warriors. 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 ourselves. It is said of Aristides, when he perceived the open scandal 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 offense unto others, nor disparagement to ourselves: wherefore good Themistocles, let us be at one again; and if we will needs strive, let us strive who shall excel other in virtue and love. And we read of Euclides, that when his Brother (in a variance between them) said, I would I might die if I be not revenged of thee; he answered again, Nay, let me die for it, if I persuade thee not otherwise before I have done: by which one word he presently so won his Brothers heart, that he changed his mind, and they parted friends. Milde words, and gentle behavior may be resembled to Milk, that quencheth Wild-fire ; or Oil, that quencheth Lime which by water is kindled. And this was David's way of overcoming, 1 Sam. 24. He whose Harp had wont to quiet Saul's frenzy, now by his kindness doth 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 of Aram came no more into the Land of Israel ; so every wise Christian will do good to them that do hurt to him, yea bless and pray for them that curse him, as our Savior 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 man's 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 prattling of mockers, and blunteth the point of their reproach. Had not Gideon, Judge. 8. learned to speak fair as well as to smite, he had found work enough from the swords of Joseph's sons: but his good words are as victorious as his sword: his pacification of friends, better than his execution of enemies, Vers. 2, 3.

As it is not good to flatter or lie, no more is it in some cases, to speak the truth: we know the Ass and the Hound in the Fable, were both killed by the Lyon ; the one for hi • slattery in commending the sweetness of his breath; the other for his plain dealing, when he affirmed, it had an ill savor ; whereas the Fox, by pretending he could not smell, by reason of a cold he had got, saved his life.

Rage is not engendered, but by the concurrence of cholers, which are easily produced one of another, and born at an instant. When the stone and the steel m • ets, the issue engendered from thence is fire ; whereas, the sword of anger being struck upon the soft pillow of a mild spirit, is broken. The shot of the Cannon hurts not Wool, and such like yielding 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 lie, 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 myself, because another hath vexed me? That were to imitate the fool that would not come out of the Pound, saying, They had put him in by Law, and he he would come out again by Law: or Ahab, who because he could not have his will on Naboth, would be revenged on himself. As the mad-man tears his own hair, because he cannot come at his enemies: Or Tamar, who defiled herself, to be revenged of her Father in law Judah. Or little children, who one while forbear their meat, if you anger them; another time, if you chance to take away but one of their gugawes, amongst many other toys which they play withal, will throw away the rest, and then fall a puling and crying out-right: Or the Hedg-hog, which having laden himself with Nuts and fruits, if but the least Filberd chance to fall off, as he is going to disburden them in his storehouse, will fling down all the rest, in a peevish humor, and beat the ground for anger, as Pliny writes: Or Dogs, which set upon the stone that hath hurt them, with such ireful 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 evil, not to be able to suffer evil: And a worthy Divine of ours, I will rather suffer a thousand wrongs than offer one; I will suffer an hundred rather than return one ; I will suffer many ere I will complain of one, and endeavor to right it by contending: for, saith he, I have ever found, that to strive with my superior, is furious ; with my equals, doubtful ; with my inferior, sordid and base ; with any, full of unquietness. Satyrus, knowing himself choleric ▪ and in that whirty of mind apt to transgress; when he but suspected ill language from any, he would stop his ears with wax, lest the sense of it should cause his fierce blood to seeth in his distempered skin, And good reason ; if not for wisdoms sake, yet for a man's own bodily healths sake: For the Emperor Nerva, by passionate anger got a Feaver that killed him. And the Emperor Valentinianus died by an eruption of blood through anger. And Vinceslaus King of Bohemia, in his rage of choler against his Cup-bearer, fell into a Palfie that killed him. Again, Caesar, although he could moderate his passions, having in that civil garboyl intercepted a Packet of Letters written to Pompey from his Favorites, brake them not open but burnt them immediately. And Pompey committed those Letters to the fire before he read them, wherein he expected to find the cause of his grief. Both upon wise and mature ground, that they might not play booty against themselves, in furthering an enemies spite. And certainly if we well consider it, we shall meet with vexations enough that we cannot avoid if we would never so fain. We need not (like Cercion in Soudas ) wrestle, or (with foolish Pannus ) go to law with every man we meet. And yet some (as if they did delight to vex their own souls, like the Ethiopians, who, as Diodorus relates, lame themselves if their King be lame) will be very inquisitive to know what such a one said of them in private: but had they as much wit as jealousy, they would argue thus with themselves, Small injuries I would either not know, or not mind ; or, knowing them, I would not know the Author ; for by this I may mend myself and never malice the person.

I might go on, and show 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 lie in their throats: As, how few of these Salamanders who are never well but when they are in the fire of contention, are long lived? Like Xenophilus, who as Pliny reports lived a hundred and five years without sickness: Whereas the Raven, the Elephant, the Hart and the Dove, which have no gall [Patient Christians] one of them outlive many of the other. And lastly, I might show, that if we • uffer not here with patience, we shall suffer hereafter with grief ; for the wages of anger is judgment, even the judgment of hell fire, Mat. 5.22. But two and twenty yards is enough for a piece.

CHAP. XX. That they bear injuries patiently, because their sins have deserved it, and a far greater affliction.

4. HE suffers his enemies reproaches and persecutions patiently, because his sins have deserved it, and a far greater affliction. David felt the spite of his enemies, but he acknowledgeth his sin to be the cause, (2 Sam. 16.11.) and God the Author, Psal. 39 8. From which consideration he draws this inference; I should have been dumb, and not have opened my mouth, because thou didst it, Vers. 9. and so goeth on: Remove thy stroke from me, for I am consumed by the blow of thine hand, Vers. 10. Whatsoever is the weapon, it is thy blow. Whence it hath always been the manner of God's people, to look up from the stone to the hand which threw it; and from the effect, to the cause. What saith Joseph to his envious brethren that sold him into Egypt? Ye sent not me hither, but God, Gen. 45.8. And Job being robbed by the Sabaeans, they being set on by Satan ; doth not say, the Devil took away, or the Sabaeans took away, but the Lord hath taken away, Job 1.21. And David speaking of his son Absolom's treason, I was dumb and said nothing; why? because it was thy doing, Psal. 39.9. And what, think you, was the reason our Savior Christ held his peace and answered nothing, as the Text saith, but suffered his enemies, the Chief Priests, Scribes and Pharisees, and Pilate, to revile him, and crucify him? but to approve the equity and justice of God the Author thereof: for, although it were blasphemy to say he was a sinner ; yet taking upon him the sins of the whole world, he knew those sins had deserved as much, and therefore he is silent, Mat. 26.62, 63. It is true, other reasons are given, as that he answered nothing, because it was now his time to suffer, not to do; his work was now to be crucified, and not to be dignified: or, as another, he spake not a word to Herod, because Herod had taken away his voice in beheading John the Baptist ; but this without doubt was the main reason. Even in like manner it is with the truly gracious; they being wronged, do not suffer rage to transport them, as it doth beasts to set upon the stone or weapon that hath hurt them, like little Children, who if they fall, will have the ground beaten: their false grief is satisfied with feigned revenge. But, they look higher, even to God that occasioned it. Or if they be angry, they turn their malice from the person which punisheth them, to the sin by which and for which he came to have leave and power to punish them ; and to themselves, for committing such sins. The cause of their suffering doth more vex them, than the things which they suffer: and they grieve more for the displeasure of God, than for the stripes of his displeasure. It is not the punishment, but the cause of it, makes them sorrowful: And indeed, to speak home to every man's conscience, why are we patient or impatient? it is worth the noting, when sin lies light, then reproaches and contempt lie heavy, whereas if we truly feel the weight of sin ; all indignities will be as nothing. Or thirdly, In case they do return an answer, it is after the manner of Epictetus, who would not deny the sins his enemy taxed him with; but reproves his ignorance rather in that being unacquainted with the infinity of his crimes, he lays only two or three to his charge, whereas indeed he was guilty of a million. Or as Latimer was wont; who rejoiced when any objected indiscretion against him in his Sermons: saying he knew by that, that they could not object against the matter itself. Or according to Philip of Macedon his example, who would not punish Nicanor, although he openly spake evil of him; saying, when he heard thereof, I suppose Nicanor is a good man, it were better to search whether the fault be in us, or no: so no sooner shall an holy man's enemy accuse him of hypocrisy, pride, passion, covetousness, &c. but he will go to God, and accuse himself, and complain, I am so indeed; yea with Paul, I am the chief of all sinners, I am more vile than his terms can make me, and I much marvel my punishment is no greater then to hear a few ill and bitter words. And indeed one would think whatsoever is not pain nor sufferance (or admit it be pain and sufferance,) so long as it is not a curse but a cross, may well be born without grumbling. What said that Gentleman in Athens to his friends? when Ashuerus came and took away half his plate, as he was at dinner with him, they admiring that he was not a whit moved thereat; I thank God, quoth he, that his Highness hath left me anything.

Yea, suppose we lose all we have; our goods are furthest off us: and if but in these we smart, we must confess to find favor.

Or admit, they hurt our bodies, or kill us, which they may soon do if God but give leave; for our life (even the best of us) is but like a bubble, which boys blow up in the air, and presently again blow into mere air. Caesar goes an Emperor to the Senate, is brought a Corps home again. What ever, I say, befalls us, this would be our meditation; he that afflicted me for a time, could have held me longer; he that touched me in part, could have stricken me in whole: he that laid this upon my body, hath power to lay a greater Rod both upon my body and soul, without doing me the least wrong.

That all crosses and curses, temporal, spiritual and eternal, even from the pains of the damned, to the very Itch, as Moses sets down, Deut. 28.27. are deserved, and come not upon us against equity ( equity I say in respect of God, not in respect of men; they come from a just Author, though from an unjust instrument,) And that sin is the ground of all our griefs, the source of all our sufferings, wickedness the root of our wretchedness: that we are disciplined, is from our defects ; is a truth undeniable appears plainly: for, first God affirms it, Deut. 28. Isa. 57.17. Hos. 13.9. Jer. 30.15. and 4.18.

Secondly, His servants confirm it, 1 Chron. 21.17. Isa. 64.5. Dan. 9.7, 8, &c. Lam. 1.5, 8. and 3.39, &c. Ezra 9.13. Luk. 23.41.

Thirdly, Good reason makes for it, sinful men smite not their dogs, much less their children, without a cause: and shall we think the just God will smite without just cause? his judgments (saith a Father ) are sometimes secret, always just. No misery had ever afflicted us, if sin had not first infected us.

What's the reason we all die? it could not be in justice if we had not all sinned ; and so, of all other evils: even sickness originally proceeds from sin, and all weakness from wickedness : one man languisheth of a Consumption, another laboreth of a Feaver, a third is racked with the Gout, a fourth swoln with the Dropsy, a fifth hath his soul let out with a sword ; everyone hath a several way to bring him to the common end, death: but, sin is the universal disease, Death passed upon all, for all have sinned, Rom. 5.12. James 3.2. Yea as we brought a world of sin into the world with us ; so since, each man hath broken everyone of God's ten Laws, ten thousand times, and ten thousand ways: which is far from a privative holiness, in reforming that which is evil, and a positive holiness, in performing that which is good, Eph. 4.22, 23. and every sin helps: for as original sin is the original cause of death, so actual sins hasten it.

But to conclude in general, that sin is the cause we suffer, is not sufficient: for commonly no judgment comes from God, but, some particular provocation of man went before it: the hand of Divine Justice seldom makes us smart, without some eminent cause foregoing: therefore, David seeing a famine in the Land, inquires for the particular provoking sin, 2 Sam. 21.1. so when we suffer, our question should be, What have we done? yea, what have we done in the same kind? for, oftentimes we may read our sin in our punishment, as it fared with Adonibezeck, Judge. 1.7. and many other mentioned in Scripture. Sodom was burnt with fire unnatural, as they burned with lust unnatural. Absolom's chief pride lay in his hair ; and that became his halter. Solomon dividing God's Kingdom, had his own Kingdom divided. David hath slain Uriah with the sword, therefore the sword shall not depart from his house. Dives would not give Lazarus a crumb, Lazarus shall not bring Dives a drop. Judas was the instrument of his Masters death, he shall be the instrument of his own death. Proud Bajazet vows to imprison Tamberlaine in an Iron Cage, and carry him about the world in triumph: But, Tamberlaine having conquered that bragging Turk, carried and carted him through all Asia ; to be scorned of his own people. For instance, Is any one censured, reviled and persecuted of lewd men, for being religious? Let him reflect upon his life past, and happily their revilings and persecutions will bring to his remembrance, that he himself, before his conversion, hath likewise censured, reviled or persecuted others: It may be his natural, spiritual or political parents, in some kind or other: as who can plead innocence herein? and he that is not humbled for his sin, is not yet justified from his sin. Yea, so often as thou rememberest thy sin • without grief, so often thou repeatest those sins by not grieving. Dion of Syracusa being banished, came to Theodorus Court a suppliant, where not presently admitted, he returned to his companion with these words: I remember I did the like when I was in the like dignity: He called his deeds past to a new reckoning. So when thou receivest an injury, remember what injuries thou hast offered: look not to be exempt from the same wrongs which thou hast done; for he that doth wrong, may well receive it: we may well suffer patiently, when we know we suffer justly. To look for good, and to do bad, is against the Law of retaliation.

Or secondly; Is any one wronged in his good name, without giving the least cause of scandal, either at present or heretofore, which troubles him above measure? let him nevertheless reflect upon himself, and perhaps he shall find the cause lie lurking in his own bosom: as thus it may be, thou hast not defamed thy neighbor; but hast thou not delighted to hear others speak evil of him? Hast thou been tender of his reputation, and as much as thou couldest vindicated his good name?

Or thirdly, Doth not a proud heart make thee over- apprehensive of the wrong? Does not the injury seem great to thee, because thou seemest great to thyself? If so; be but little and lowly in thy own eyes, and the wrong will seem less: for no man can sweetlier put up disgraces from others, than he who hath first learned to despise himself. Yea, this Straw-diadem hurts none, but the proud and impatient: for, suppose thou findest here but hard fare, and as ill dressed ; a poor hungry humble soul will down with all, well enough.

Or fourthly, Hath not self-conceitedness broken thy credit? probably, if thou wouldest think worse of thyself, thou shouldest be better thought of: But commonly all is well while we are well esteemed ; yea, with many, their reputation is more cared for, than their God. Neither would he be censured for sin, that fears not to be damned for it. If this hath been thy case; henceforward, let it trouble thee more to do a fault, than to hear of it: and when thou art evil spoken of by another ; call thyself to account before him: it may be thou deservest it ; be more sorry that it is true, than that it is known.

Or lastly, Admit men charge thee wrongfully, and thou canst not find out thy sin by thy punishment ; yet know, that what thou sufferest is most just in respect of God who is the Author ; and who does not always punish sin in kind: As for example, how many Murthers have been punished in a mutinous word? the tongue in some rash language, hath scourged the iniquity of the hand. One hath done many robberies, scapit many searches, at last when all hath been forgotten, he hath been hanged for accessory to a Theft he never knew: Suspected felony hath often paid the price of an unknown Rape. And they that have gone away with unnatural filthiness, have yet clipt oft their days with their own Coyn: so that still God's judgments are just, even when man's may be unjust: which in all cases would be acknowledged, as the godly ever do. Mauricius that good Emperor, when he, his wife and his five sons were taken, his wife and sons put to death, and himself waiting for the like fatal stroke, could conclude thus; Just art thou, O Lord, in all thy ways, and holy in all thy works, as it is in the Psalms. And a Martyr, when he was burning at a stake; Welcome flames, my sin hath deserved more than here I can be able to suffer. And certainly, they are angry with Heaven for justice, that are angry with them for injustice. Wherefore, if thou hast been heretofore so simple as to return like for like ; henceforward, lay thy hand upon thy mouth, and say with Job, Once have I spoken, but I will answer no more; yea twice, but I will proceed no further, Job 40.4, 5 I will not so much consider how unjust man is that gives the wrong, as how just God is, that guideth it. And this would be our meditation in all other cases; namely, to think whose hand strikes, whether by a Plurisie, or a Feaver, or a Sword, or whatever the Instrument be; and to conclude the blow is God's, whatsoever, or whosoever is used as the weapon. Yea it comes not without our desert, for God is just: nor shall be without our profit, for God is merciful. And he that doth not argue thus, comes short of the very Heathen. For Socrates could tell the Athenians, when they condemned him to die, that they could do nothing but what the gods permitted, and nature had before ordained. And in common reason; can a Clock go without a weight to move it? or a Keeper to set it? No.

Now this being premised, namely, that we endure nothing from our enemies, but that we have justly deserved from God: Yea, that we are more beholding to our greatest enemies, touching the knowledge of ourselves, than the best friends we have; how should we not with David, refuse to revenge ourselves, in case any wicked Shimei, rayl, curse, or cast stones at us, have we never so much power and opportunity to do it? Yea, admit some Abishai would do it for us, how should we not say, Let him alone, suffer him to curse, for the Lord hath bidden him, 2 Sam. 16.11.

Again secondly, If we make this use of our sufferings; what more preciou • than the reproaches of an enemy? for thereby we shall sooner and more plainly hear of our faults, than by a friend ; although neither in a good manner, nor to a good end. We have great need (quoth Diogenes ) of faithful friends, or sharp enemies: Everyone hath use of a Monitor: but friends in this kind, are so rare, that no wise man would willingly forego his enemy at any rate. Wherefore saith one, He shall be no friend to me, that is a friend to my faults, and I am no friend to myself, if I think him my enemy that tells me of them.

CHAP. XXI. They are Patient, because their sufferings are counterpoysed and made sweet with more then answerable blessings.

5. 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 Job, 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 far • urpassing, and transcending them. And therefore in the midst of misery we say with Job, 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 sin alone, is able to clear all storms of the mind: it teacheth misery, as sickness, poverty, famine, imprisonment, infamy, &c. to laugh: not by reason of some imaginary epicycles, but by natural and palpable reasons. Yea, let death happen, it matters not: When a Malefactor hath sued out his pardon, let the Assizes come when they will, the sooner the better.

But, to this is added the peace of conscience (the marrow of all comforts, ) otherwise called the peace of God, which passeth all understanding, and surpasseth all commending: and never did man find pleasure upon earth, like the sweet testimony of an appeased conscience, reconciled unto God, cleansed by 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 wouldest not change them for all that Satan once offered to our Savior, and are now accepted by many. O good life (saith an Ancient Father ) what a Joy art thou in time of distress! And another, Sweet is the felicity of that man, whose works are just, and whose desires are innocent: though he be in Phaleris Bull. For these are privileges which make Paul happier in his chain of Iron, than Agrippa in his chain of Gold, and Peter more merry under stripes, than Caiaphas upon the Judgment-seat: and Steven the like: For though he was under his persecutors for outward condition, yet he was far above them for inward consolation. Neither had wealthy Croesus so much riches, in his coffers, as poor Job had; in his conscience. Yea, how can he be miserable, that hath Christ and all his merits made sure to him; that hath his Name written in Heaven, yea, that is already in Heaven! for, where our desires are, there our selves are. And the heavenly-minded live not so much, where they live, as where they love ; that is to say▪ in Christ: Surely, his soul must be brim full of brave thoughts, that is able to refresh himself with this Meditation, God is my Father, the Church my Mother, Christ the Judge my elder 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 June; Heaven my home ; God is always with me, before me, within me, overseeing me; I talk with him in Prayer, he with me in his word, &c. Sure if these be the accustomed meals of a good soul, it cannot choose but keep natural heat from decaying, and make it happy.

But behold yet a greater privilege ; These comforts do not only support and refresh us, and so supply our losses in common calamities ; but even in the midst of tortures and torments, which otherwise were intolerable: The natural man's stomach cannot (of all enemies) endure hunger: yea a prison, where he must always lie under hatches, makes him all amort: but worthy Hawkes could clap his hands for joy in the midst of the flames. And Vincentius (as Luther reports) made a sport of his torments, and gloried, when they made him go upon hot burning coals, as if they had been Roses. And another that I read of, say; My good friends, I now find it true indeed, he that leaveth all to follow Christ, shall have in this world centuplum, a hundred fold more; I have it in that centuplum peace of conscience with me at parting. And this made Ignatius say, he had rather be a Martyr then a Monark: Nor did he ever like himself, before he was thus tried: for when he 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 the Tyrant of Cyprus, ceased not to cry out, strike smite and beat ; it is not Anaxarchus, but his veil you martyr so. And a Child in Josephus, being all rent to death with biting snippers at the commandment of Antiochus, could cry with a loud, assured, and undaunted voice; Tyrant, thou losest time, loe I am still at mine ease: what is that smarting pain? where are those torments which whilome thou didst so threaten me withal? my constancy more troubles thee, than thy cruelty me. And how many more of those Martyrs in Queen Mary's Raign, were even ravished, before they could be permitted to die? so great, and so passing all expressing, is the peace and comfort of a good conscience.

Now as the Priests of Mercury when they eat their figs and honey, cried out, O how sweet is truth! so if the worst of a Believers life in this world, be so sweet ; how sweet shall his life be in Heaven! but I will hold you no longer in this.

A man that hath his sins pardoned, is never completely miserable, till conscience again turns his enemy: whereas on the contrary; take the most happy worldling that ever was, if he have not his sins pardoned, he is completely wretched (though he sees it not:) suppose him Emperor of the whole world, as Adam, when he was in Paradise, and Lord of all ; what did it avail him so long as he had a tormentor within, a self-condemning conscience? which told him, that God was his enemy, and knew no other then that hell should be his everlasting portion ? Certainly this like a damp, could not choose but put out all the lights of his pleasure, so that Paradise itself was not Paradise to him: which is the case of all wicked men, be they never so great, never so seemingly happy.

True; wicked men think the godly less merry, and more miserable than themselves: yea some, that mirth and mischief are only sworn brothers, but this is a foundationlesse opinion. For first, no man is miserable, because another so thinks him. Secondly, God's word teacheth, and a good conscience findeth, that no man can be so joyful as the faithful, though they want many things which others may have. S ^t Austin before his conversion, could not tell how he should want those delights, he then found so much contentment in: but after, when his nature was changed, when he had another spirit put into him; then he says, O how sweet is it to be without those former sweet delights! Indeed, carnal men laugh more, but that laughter is only the hypocrisy, of mirth: they rejoice in the face only, and not in the heart, as the Apostle witnesseth 2 Cor. 5.12. or as another hath it,

Yea, their own consciences bear me witness, as that Spanish Judge well considered; who when a murder was committed in a tumultuous crowd of people, bared all their bosoms, and feeling upon their breasts, discovered the guilty 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 profane joy, even in laughter the heart is sorrowful ; so in godly sorrow, even in weeping, the heart is light and cheerful. The tears of those that pray, are sweeter than the joys of the Theatre, saith S ^t Augustine ; 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 cheerful: so S ^t Paul, as sorrowing, and yet always rejoicing, 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 cause to be angry and impatient? What saith Job? Shall we receive good at the hand of God, and not evil? He was content to eat the crust with the crumb. 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 forced to cudgel him: yet all would not do, he stirs not, but takes the blows 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 27. And his presence makes any condition comfortable, were a man even in hell itself. Yea, as when S ^t Paul was wrapped 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 God's 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 Ghost, Acts 13.52. And as our sufferings in Christ do abound, so our consolation also aboundeth through Christ, 2 Cor. 1.5. And lastly, he doth comfort us according to the days 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: as it was said of Demosthenes, that he got more by holding his peace, than other Lawyers did by their pleading.

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

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

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 sickness, 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.

Besides, we look for a Crown of glory, even that most excellent and eternal weight of glory, to succeed this wreath of Thorns: but if we are never tried in the field, never set foot to run the race of patience, how can we look for a Garland? Ten repulses did the Israelites suffer, before they could get out of Egypt ; and twice ten more, before they could get possession of the promised Land of Canaan. And as many did David endure before he was invested in the promised Kingdom: many lets came before the Temple was re-edified.

All men would come to Heaven, but they do not like the way: they like well of Abraham's bosom, but not of Dives door. But, God seeth it 〈◊〉 for us to taste of that Cap, of which his Son drank so deep; that we should feel a little what sin is, and what his love was ; that we may learn patience in adversity, as well as thankfulness in prosperity ; while one scale is not always in depression, nor the other lifted ever high; while none is so miserable, but he shall hear of another that would change calamities with him.

CHAP. XXII. That they are patient, because patience brings a reward with it.

6. BEcause Patience in suffering brings a reward with it. In reason a man would forgive his enemy even for his own sake, were there no other motive to persuade him: for to let pass many things of no small moment, as that, if we forgive not, we can do no part of God's worship that is pleasing to him; for we cannot pray aright, 1 Tim. 2.8. We cannot communicate in the Sacrament, but we make ourselves guilty of Christ's blood, 1 Cor. 11.27. Matth. 5.24. We cannot be good hearers of the Word, James 1.21. and that it makes a man captive to Satan, Ephes. 4.26, 27. and many the like: If ye forgive men their trespasses (saith our Savior,) your heavenly Father also will forgive you; but if you forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Mat. 6.14, 15. So he that will not be in charity, shall never be in Heaven: And why should I do myself a shrewd turn because another would? Yea, we desire pardon, as we give pardon ; and we would be loath to have our own lips condemn us. When we pray to God to forgive us our trespasses, as we also forgive them that trespass against us, and do not resolve to forgive our brethren ; we do in effect say, Lord condemn us, for we will be condemned: whereas he that doth good▪ to his enemy, even in that act, doth better to himself. It is a sigular sacrifice to God, and well-pleasing to him, to do good against evil, and to succor our very enemy in his necessity: but we may perchance heap coals of fire upon the others head, Rom. 12.20. though we must not do it with an intent to make his reckoning more, but our reckoning less.

Again, Blessed is the man (saith S ^t James ) 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 joyful, esteeming the rebuke of Christ greater riches than all the treasures of Egypt: For, saith the Text, he had respect unto the recompense of the reward, Heb. 11.26. And well it might; for whereas the highest degree of suffering, is not worthy of the least and lowest degree of this glory, Rom. 8.18. S ^t Paul witnesseth, that our light affliction which is but • or a moment (if it be borne with patience) causeth unto us a far most excellent and eternal 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, eternal 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 Devil, 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 eternal. What will not men undergo, so their pay may be answerable? The old experienc •• Soldier 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 thundering Ordnance about him; but looks to the honorable reward promised him. When Philip asked Democritus, if he did not fear to lose his head, he answered, No: for (quoth he,) if I die, the Athenians will give me a life immortal: meaning, he should be statued in the treasury of eternal fame: if the immortality (as they thought) of their names, was such as strong reason to persuade them to patience, and all kind of worthiness; what should the immortality of the soul be to us? Alas, virtue were a poor thing, if fame only should be all the Garland that did crown her: but the Christian knows, that if every pain he suffers were a death, and every cross an hell ; he shall have amends enough. Why, said Ambrose on his death-bed, we are happy in this, we serve a good Master, that will not suffer us to be losers. 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 Emperors Lieutenant, told Basil what he should suffer; as confiscation of goods, cruel 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 this. I could abound with examples 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,

And a valiant Soldier going about a Christian achievement; My comfort is, though I lose my life for Christ's sake, yet I shall not lose my labor ; yea, I cannot endure enough to come to Heaven. Lastly, Ignatius going to his Martyrdom, was so strongly ravished with the joys 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 Devil together upon me, come what can come in the whole earth, or in hell, so I may enjoy Jesus Christ in the end.

They were content to smart so they might gain ; and it was not long, but light which was exacted of them, in respect of what was expected by them, and promised to them, 2 Cor. 4.17. Neither did they think that God is bound to reward them any way for their sufferings ; no, if he accepts me when I have given my body to be burned (saith the believer) I may account it a mercy.

I might show 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 Luther's mouth with preferment: one of his adversaries answered; it is in vain, he cares neither for Gold, nor Honor. 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 Honor, 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 defy 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 imagine; yet I am well enough, so long as thou canst not take away the reward of all, which is an hundred fold more even in this world, and in the world to come, life everlasting, Mark. 10.29, 30. As when a Courtier gave it out, that Queen Mary (being displeased with the City ) threatened to divert both Terme and Parliament to Oxford ; an Alderman asked whether she meant to turn the Channell of the Thames thither or no: if not (saith he,) by God's 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? where is joy without heaviness or interruption; peace without perturbation: blessedness without misery: light without darkness: health without sickness: beauty without blemish: abundance without want: ease without labor: satiety without loathing: liberty without restraint: security without fear: glory without ignominy: knowledge without ignorance: eyes without tears: hearts without sorrow: souls without sin: where shall be no evil present, or good absent : for we shall have what we can desire, and we shall desire nothing but what is good. In fine, that I may darkly shadow it out, since the lively representation of it is merely impossible, this life everlasting, is the perfection of all good things: for fullness is the perfection of measure, and everlastingness the perfection of time, and infiniteness the perfection of number, and immutability the perfection of state and immensity the perfection of place, and immortality the perfection of life, and God the perfection of all ; who shall be all in all to us: meat to our taste, beauty to our eyes, perfumes to our smell, music to our ears ; and what shall I say more? but as the Psalmist saith; Glorious things are spoken of thee thou City of God: but alas such is man's parvity, that he is as far from comprehending it, as his arms be from compassing it; Heaven shall receive us, we cannot conceive Heaven. Do you ask what Heaven is (saith one?) when I meet you there, I will tell you ; for could this ear hear it, or this tongue utter it, or this heart conceive it; it must needs follow, that they were translated already thither.

Now if this be so; how acceptable should death be, when in dying we sleep, and in sleeping we rest from all the travels of a toilsome life, to live in joy and rest for evermore! Let us then make that voluntary, which is necessary, and yield it to God as a gift, which we stand bound to pay as a due debt saith Chrysostom: Yea, how should we not with a great deal of comfort and security, pass through a Sea of troubles, that we may come to that haven of eternal rest? How should we not cheer up one another? as the mother of Melitho did her son, when she saw his legs broken, and his body bruised, being ready to yield up his spirit in martyrdom: saying, O my son, hold on yet but a little, and behold Christ standeth by, ready to bring help to thee in thy torments, and a large reward for thy sufferings. Or, as Jewel did his friends in banishment ; saying, This world will not last ever. And indeed we do but stay the tide, as a fish left upon the sands.

Ob. I, but in the mean time, my sufferings are intolerable, saith the fainting soul?

Sol. It is no victory to conquer an easy and weak cross ; these main evils have crowns answerable to their difficulty, Rev. 7.14. No low attempt a star-like glory brings; but so long as the hardness of the victory shall increase the glory of the triumph ; endure it patiently, cheerfully.

2. Secondly, As patience in suffering brings an eternal reward with it in Heaven, so it procureth a reward here also: Suffer him to curse, saith David touching Shimei (here was patience for a King, to suffer his impotent subject, even in the heat of blood, and midst of war to speak swords, and cast stones at his Sovereign, and that with a purpose to increase the rebellion, and strengthen the adverse part,) but mark his reason: It may be the Lord will look upon mine affliction, and do me good: Why? even for his cursing this day, 2 Sam. 16.12. And well might he expect it, for he knew this was God's manner of dealing: as when he turned Balaam's curse into a blessing upon the children of Israel, Numb. 23. And their malice who sold Joseph, to his great advantage. Indeed these Shemois and Balaam's, whose hearts and tongues are so ready to curse and rail upon the people of God, are not seldom the very means to procure a contrary blessing unto them; so that if there were no offense to God in it, nor hurt to themselves ; we might wish and call for their contempt, cruelty and curses: for, so many curses, so many blessings.

I could add many examples to the former, as how the malice of Haman turned to the good of the Jews: the malice of Achitophel, to the good of David, when his counsel was turned by God into foolishness: the malice of the Pharisees to him that was born blind, when Christ, upon their casting him out of the Synagogue, admitted him into the Communion of Saints, Joh. 9.34. The malice of Herod to the Babes, whom he could never have pleasured so much with his kindness, as he did with his cruelty; for where his impiery did abound, there Christ's pity did super-abound, translating them from their earthly mothers arms, in this valley of tears, unto their heavenly Fathers bosom, in his Kingdom of glory. But more pertinent to the matter in hand is that of Aaron and Miriam to Moses, when they murmured against him, Numb. 12. where it is evident, that God had never so much magnified him to them, but for their envy. And that of the Arians to Paphnu • ius, when they put out one of his eyes for withstanding their Heresy: whom Constantine the Emperor, even for that very cause, had in such reverence and estimation, that he would often send for him to his Court, lovingly embracing him, and greedily kissing the eye which had lost his own light, for maintaining that of the Catholic Doctrine: so that we cannot devise to pleasure God's servants so much, as by despiting them.

And thus you see how patient suffering is rewarded, both here and hereafter; that we lose what ever we do lose by our enemies, no otherwise than the husbandman loseth his seed: for whatever we part withal, is but as seed cast into the ground, which shall even in this life, according to our Savior's promise, return unto us the increase of an hundred fold, and in the world to come, life everlasting, Mark. 10.29, 30. But admit patience should neither be rewarded here, not hereafter; yet it is a sufficient reward to itself: for, hope and patience are two sovereign and universal remedies for all diseases. Patience is a counterpoyson or antipoyson for all grief. It is like the Tree which Moses cast into the waters, Exod. 15.25. for as that Tree made the waters sweet, so Patience sweetens affliction. It is as Larde to the lean meat of adversity. It makes the poor beggar rich, teacheth the bondman in a narrow prison to enjoy all liberty and society: for, the patient believer, though he be alone, yet he never wants company: though his diet be penury, his sauce is content: all his miseries cannot make him sick, because they are digested by patience. And indeed, It is not so much the greatness of their pain, as the smallness of their patience, that makes many miserable; whence some have (and not unfitly), resembled our fancies, to those multiplying glasses made at Venice, which being put to the eye, make twenty men in Arms show like a terrible Army. And every man is truly calamitous, that supposeth himself so: as oftentimes we die in conceit, before we be truly sick: we give the battle for lost, when as yet we see not the enemy. Now crosses are either ponderous or light, as the Disciples or Scholers esteem them: every man is so wretched, as he believeth himself to be. The taste of goods or evils doth greatly depend on the opinion we have of them; and contentation, like an old man's spectacles, make those Characters easy and familiar, that otherwise would puzzle him shrewdly. Afflictions are as we use them; there is nothing grievous, if the thought: make it not so: even pain itself (saith the Philosopher ) is in our power, if not to be disanulled, yet at least to be diminished through patience: very Gally slaves, setting light by their captivity, find freedom in bondage. Patience is like a golden shield in the hand, to break the stroke of every cross, and save the heart though the body suffer. A sound spirit, saith Solomon, will hear his infirmity, Prov. 18.14. Patience to the soul, is as the lid to the eye; for as the lid being shut, when occasion requires, saves it exceedingly; so Patience intervening between the soul and that which it suffers, saves the heart whole, and cheers the body again. And therefore, if you mark it, when you can pass by an offense, and take it patiently and quietly, you have a kind of peace and joy in your heart, as if you had gotten a victory, and the more your patience is, still the less your pain is: for as a light burden at the arms end weigheth heavier by much, than a burden of treble weight, if it be born on the shoulders which are made to bear; so if a man set patience to bear his cross, the weight is nothing to what it would be if that were wanting: In a word, Patience is so sovereign a medicine, that it cures and overcomes all: it keeps the heart from envy, the hand from revenge, the tongue from contumely, the whole body from smart ; it overcomes our enemies without weapons: finally, it is such a virtue, that it makes calamities no calamities.

But, what needs all this? men commonly say in necessitated sufferings, what remedy but patience? therefore patience is a confessed remedy. Wherefore, saith one; Being unable to direct events, I govern myself ; and if they apply not themselves to me, I apply myself to them; if I cannot fling what I would, yet I will somewhat mend it, by playing the cast as well as I can.

O that all implacable persons, who double their sufferings through long study of revenge, would learn this lesson, and bear what they must bear patiently: then would they find that patience can no less mitigate evils, than impatience exasperates them. A profitable prescription indeed (may some say) but of an hard execution! Hard indeed to an impenitent sinner, that hath two burdens on his back at once ( viz. his affliction, and his sin, which adds weight to his affliction, ) to carry them so easily, as he that hath but one, namely his affliction. Yea, it is altogether impossible to flesh and blood: for our hearts are like the Isle Patmos, in which nothing will grow, but on earth which is brought from other places: If the will be ours, the good will is God's. Wherefore if thou art only beholding to nature, and hast naught but what thou broughtest into the world with thee, well mayest thou envy at it, but thou canst never imitate it; for to speak the truth, Faith and Patience are two miracles in a Christian. A Protestant Martyr being at the stake, in the midst of furious and outrageous 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 behold; 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 your taking notice of? Indeed, what have we by our second birth, which is not miraculous in comparison of our natural condition? It was no less than a miracle for Zacchaeus, 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 Joseph 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; you, to hate Father, and Mother, and Wife, and Children, and his own life to be Christ's Disciple. It is a great miracle to rejoice in tribulation, and smile death in the face. It is a great miracle, that of fierce and cruel Wolves, Bears, Lions, we should be transformed into meek Lambs, & harmless Doves: and all this by the foolishness of preaching Christ crucified. Indeed they were no miracles, if Na • uro could produce the like effects: but she must not look to stand in competition with Grace ▪ S ^t Paul before his conversion, could do as much as the proudest natural man of you all: his words are, If any other man thinketh that he hath whereof he might trust in the flesh, much more I, Phil. 3.4. Yet when he speaks of Patience, and rejoicing in tribulation, he showeth, That it was because the love of God was shed abroad in his heart by the holy Ghost, which was given unto him, Rom. 5.5. of himself he could do nothing, though he were able to do all things through Christ which strengthened him, Phil. 4.13. Hast thou then a desire after this invincible patience ? seek first to have the love of God shed abroad in thy heart by the holy Ghost ; which love of God, is like that Rod of Mirtle, which (as Pliny reports) makes the traveler that carries it in his hand, never to be faint or weary. Wouldst thou have the love of God? ask it of him by prayer ; who saith, If any of you lack in this kind, let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him, Jam. 1.5. Wouldst thou pray that thou mayest be heard? Ask in faith and waver not, for he that wavereth is like a wave of the Sea, tost of the wind, and carried away, verse. 6. Wouldst thou have faith? be diligent to hear the word preached, for Faith comes by hearing, Rom. 10.17. Unto him therefore that is able to do exceeding abundantly above all that we can ask or think, I commend thee.

CHAP. XXIII. Because our enemies are ignorant.

2. Reasons in regard of our enemies are three.

• 1 Because They are ignorant.
• 2 Because They are rather to be pitied, than maligned or reckoned of.
• 3 Because Their expectation may not be answered.

1. HE well considers the ignorance of his enemies, who being carnal, fleshly, unregenerate, cannot discern the spiritual Objects at which they are offended. Father forgive them (saith our Savior of his enemies,) for they know not what they do, Luk. 23.34. Alas poor ignorant souls, they did but imitate Oedipus, who killed his Father Laius King of Thebes, and thought he had killed his enemy. Socrates being persuaded to revenge himself of a fellow that kicked him, answered, If an Ass-had kicked 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 evil 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 wise man's portion to suffer of fools. Aristotle, being told that a 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 consta • • y, say our ears be beaten, yet our hearts shall be free. And this heroical resolution had S ^t Paul, that chosen vessel; I pass very little to be judged of you (meaning blind sensualists:) or of man's judgment, 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 men's praises. I regard not (quoth Plato ) what everyone 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 anything 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 near revenge, as to acknowledge he had been wronged. Light injuries are made none by a not regarding. The ignorant multitude among the Jews said, that S ^t John had a Devil ; and that Christ was a Glutton, and a Wine-bibber: But what saith he by way of answer? Wisdom is justified of her children, Matth. 11.18, 19.

Let none object the Scribes and Pharisees joining 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 Savior inquire, what the Pharisees or Priests reputed him; but whom say men (meaning those who minded his Doctrine) that I the son of man am? Mat. 16.13. But this point I have handled at large in another place, therefore to avoid a coincidence of discourse, I pass it.

If men shall hate and revile thee for thy goodness, it must needs follow, that they are as foolish as they be ungodly: Now ye suffer fools and Idiots to jest and play upon you; yea, you take pleasure in it: so should ye suffer these fools gladly because ye are wise, as the Apostle speaks, 2 Cor. 11.19. And certainly if the whole world do contemn a generous Christian, he will even contemn that contempt, and not think it worthy a room in his very thoughts, that common receptacle or place of entertainment. Much more if a single person, none of the wisest, will he hear with patience, and say with Tacitus, You are able to curse, and I to contemn: Tu linguae ego aurium sum Dominus, you are master of your tongue, and I of mine ears. What saith one advisedly? When we are provoked to fight with women, the best way is to run away. And indeed, he that lets loose his anger upon every occasion, is like him that lets go his Hawk upon every bayt.

True, our Gallants that have more heart than brain, and more pride than either, think they play the men, when they dare one another to fight: like boys, who shall go farthest into the dirt ; or vie to see who can drop most Oaths, whereof the deepest is a winning Card in this their game of glory. But what saith Solomon? If a wise man contend with a foolish man, whether he be angry or laugh, there is no rest, Prov. 29.9. Besides, we may apprehend it a wro • g, when it is none, if we take not heed: for those things pass many times for wro • gs in our thoughts, which were never meant so by the heart of him that speaketh. Words do sometimes fly from the tongue, that though heart did never hatch nor harbor ; wherefore, unless we have proofs that carry weight and conviction with them, let not our apprehension grow into a suspicion of evil; else while we think to revenge an injury, we may begin one; and after that, repent our misconceptions: And it is always seen, that a good man's constructions are ever full of charity and favor ; either this wrong was not done, or not with intent of wrong ; or if that, upon misinformation ; or if none of these, rashness the fault, or ignorance shall serve for an excuse. Whence those Noblt Emperors, 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 pity; if from intended injury, it is to be pardoned; for wrongs are to be forgiven. And indeed, in things that may have a double sense, it is good to think the better was intended; for so shall we both keep our friends and quietness.

CHAP. XXIV. Because they are rather to be pitied than maligned, or recko • ed of.

2. BEcause their adversaries are rather to be contemptuously pitied than maligned or reckoned of; and that whether we regard their present, or future estate. Concerning the present ; If a man distracted (and so are wicked men touching spiritual things ) do rail on us, we are more sorry for him, than for ourselves: Yea, who will take in evil part the reproaches and revilings of a man in his fever? or who will be angry with a Dog for barking? (and such an one hath but the mind of a beast, in the form of a man: ) Let us then do the like, in a case not unlike: and not resemble Ct • sipho the wrastler, who would not put up a blow at the heels of an Ass, but like an Ass kicked her again. When Julian in a mock asked Maurice Bishop of Chalcedon, why his Galilean God could not help him to his sight; he replied, I am contentedly blind, that I may not see, such a Tyrant as thou art. Anger alone, were it alone in them, is certainly a kind of baseness and infirmity, as well appears in the weakness of those Subjects in whom it reigneth, as Children, Women, Old folks, Sick folks ; yea; a sore disease of the mind. 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 railing on the fellow, were reprehended by Socrates in this manner: If any one (quoth he) should pass by us diseased in his body, or distracted in his mind, should we therefore be angry? or had we not more cause to be filled with joy and thankfulness, that we ourselves are in better case? What need we return railing for railing? 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 flies back into the throwers face, and makes him blind: for as the blasphemer wounds himself by wounding Christ ▪ so the railer shames himself, when he thinks to shame another. Neither have they power to hurt us; strong malice in a weak breast, is but like a heavy house built upon slender crutches.

True, they conceit of their slanders as the Pope of his consures, who if he put a Traitor into the Rabricke, he is presently a Saint in Heaven ; if he curse, or excommunicate a Christian, he must needs be enrolled in hell: but we know their words, mere Idols, which as the Apostle witnesseth, are nothing in the world ; and therefore trouble not thyself about them. What need had David to load himself with an unnecessary weapon? one sword can serve both his enemy and him; Goliath's own weapon shall serve to behead the Master: so this man's own tongue shall serve to accuse himself, and acquit thee. Yea, as David had Goliath to bear his sword for him; so thy very enemy shall carry for thee both sword and shield, even sufficient for defense, as well as for offense.

Wherefore in these cases it hath been usual for God's people, to behave themselves like dead Images, which though they be railed 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 a deaf and dumb at reproach, as any stock or stone. They that seek after my life (saith he) lay snares, and they that go about to do me evil, talk wicked things all the day, (sure it was their vocation to backbite and slander ) but I was as deaf, and heard not; and as one dumb, which doth not open his mouth. I was as a man that heareth not, and in whose mouth are no reproofs, Psal. 38.12, 13. This innocent Dove was also as wise as a Serpent; in stopping his ears and refusing to hear the voice of these blasphemous Enchanters, charmed they never so wisely.

And as their words are to be contemned by us, so are their challenges to fight. When a young Gallant would needs pick a quarrel with an ancient tried Soldier, whose valor had made him famous: it was generally held, that he might with credit refuse to fight with him, until his worth shoult be known equivalent to his: saying, Your ambition is to win honor 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 Lions and Elephants: as for Staggs, 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 carnal man. And this is so far from detracting, that it adds to his honor, and shows his courage and fortitude, to be right generous and noble.

Again secondly, The wager is unequal, to lay the life of a Christian against the life of a Russian (and the blind sword makes no difference of persons ) the one surpassing the other, as much as Heaven, Earth; Angels men ; or men beasts: even Aristippus (being derided by a scarless soldier, for drooping in danger of shipwreck, ) could answer, Thou and I have not the like cause to be afraid: for thou shalt only lose the life of an Ass, but I the life of a Philosopher. The consideration whereof, made Alexander (when he was commanded by Philip his Father to wrestle 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 Ambassador told Henry the fourth that Magnificent King of France, concerning the King of Spain's 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 Portugal ; and I am King of France, saith Henry: He is King of Naples ; and I am King of France: He is King of Sicily ; and I am King of France: He is King of Nova Hispaniola ; and I am King of France: He is King of the West Indies ; and I, said Henry, am King of France: He thought the Kingdom of France only, equivalent to all those Kingdoms. The application is easy, the practice usual with so many, as know themselves heirs apparent, to an immortal Crown of glory. And as touching their future estate, Fret not thyself (saith David ) because of the wicked men, neither be envious for the evil 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 Jew? 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 honor to boot.

I might instance the like of Pharaoh, Exod. 15.9, 10, 19. Sennacherib, Isa. 37.36, 37, 38. Herod, Acts 12.22, 23, and many others; but experience shows, that no man can sit upon so high a Cogue, but may with turning prove the lowest in the wheel ; and that pride cannot climb so high, but Justice will sit above her. And thus are they to be contemned and pitied while they live, and when they die.

3. After death, the Lord knoweth how to deliver the godly out of temptation (saith Peter ) and to reserve the unjust unto the day of judgment to be punished, 2 Pet. 2.9. Alas, were thy enemy sure to enjoy more Kingdoms than ever the Devil shown Christ: to be more healthful than Moses: to live longer than Methuselah: yet being out of God's favor, this is the end; to have his Body lie hid in the silent dust, and his Soul tormented in hell fi • e. And upon this consideration, when Dionysius the Tyrant had plotted the death of his Master Plato, and was defeated by Platos escape out of his Dominions: when the Tyrant desired him in writing not to speak evil of him, the Philosopher replied; That he had not so much idle time, as once to think of him; knowing there was a just God would one day call him to a reckoning. The Moon looks never the paler when Wolves how • against it; neither is she the slower in her motion, howbeit some Sheepherd or Lyon may watch them a good turn. Wherefore saith S ^t Gregory, Pray for thine enemies; Yea, saith S ^t Paul, be gentle toward all that do thee evil, and instruct them with meekness, proving if God at any time will give them repentance that they may knrw the truth, and some to amendment of life, out of the snare of the Devil, of whom they are taken prisoners to do his will, 2 Tim. 2.25, 26. Which thing himself had formerly found of force, for with that contrary breath; I mean that one prayer which S ^t Steven made at his death, he was of a so made a friend, of a Saul a Paul, of a Persecutor a Preacher, of an Imposter a Pastor ; a Doctor of a Seducer, of a Pirate a Prelate, of a blasphemer a blesser, of a thief a shepherd, and of a Wolf a Sheep of Christ's fold.

4. And lastly, If we consider our own future estate, we have no less cause to contemn their evil words ; for it is not material to our well or ill being, what censures pass upon us; the tongues of the living avail nothing to the good or hurt of those that lie in their graves: they can neither diminish their joy, nor yet add to their torment (if they find any,) There is no Common- Law in the New Jerusalem ; there truth will be received, though either plaintiff or defendant speaks it. Yea, there shall be a resurrection of our credits, as well as of our bodies. Nay, suppose they should turn their words into blows, and (instead of using their tongues ) take up their swords and kill us, they shall rather pleasure than hurt us. When John the Baptist was delivered from a double prison, of his own, of Herod's, and placed in the glorious liberty of the Sons 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 Jesus, come quickly. Yea, what said blessed Bradford? In Christ's 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 expressed many several tortures, of starving, killing, boiling, burning, and the like, which he should suffer; he turns to the People, and with a smiling countenance says; And all this is but one death ; and each Christian may say (of what kind 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 mortal. Secondly, that his goods were confiscate, I knew what was but for my use, was not mine. Thirdly, that his honor was gone, I knew no glory could be everlasting on this miserable Earth. Fourthly, that his sentence was to die, 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.

So we see the cudgel is not of use when the Beast but only barks; nay tell me how wouldest thou endure wounds for thy Savior, that canst not endure words for him? if when a man reviles thee thou art impatient, how wouldest thou afford thy ashes to Christ, and write patience with thine own blood?

CHAP. XXV. That their expectation may not be answered.

3. BEcause he will not answer his enemies expectation ; in which kind he is revenged of his enemy, even while he refuseth to revenge himself. For as there is no such grief to a Iester or Iugler, as when he doth see that with all his jests, tricks and • ooleries, he cannot move mirth, nor change the countenances, of them that see and hear him; so there can be no greater vexation to a wicked and malicious enemy, than to see thee no whit grieved nor moved at his malice against thee; but that thou dost so bear his injuries, as if they were none at all. Yea, he which makes the trial shall find that his enemy is more vexed with his silence, than if he should return like for like.

Dion of Alexandria was wont to take this revenge of his enemies ; amongst whom there was one, who perceiving that by injuring and reviling of him he could not move him to impatience, whereby he might have more scope to rayl ; went and made away with himself, as Brusonius reports. And Montaigne tells us of a Citizen, that having a Scold to his Wife, would play on his Drum when she brawled, and rather seem to be pleased with it, than angry ; and this for the present did so mad her, that she was more vexed with herself, than with him: but when she saw how it succeeded, and that this would not prevail, in the end it made her quite leave off the same, and prove a loving wife, that so she might overcome him with kindness, and win him to her bow, by bending as much the other way; that so like a prudent Wife, she might command he • Husband by obeying. And whosoever makes the trial, shall find, that Christian patience, and magnanimous contempt ; will in time either drain the gall out of bitter spirits, or make it more overflow to their own disgrace.

At least it will still the barking tongue, and that alone will be worth our labor.

Satan and his instruments cannot so vex us with sufferings, as we vex them with our patience. It hath been a torment to Tyrants, to see that they were no way able, either with threats or promises; kindness or cruelty, to make the Christians yield: but that they were as immovable as a Rock ; it being true of them which is but feigned of Jupiter ; namely, that neither Juno through her riches, nor Mercury through his eloquence, nor Vonus through her beauty, nor Mars through his threats, nor all the rest of the gods, though they conspired together, could pull him out of Heaven. Neither feared they to die, knowing that death was but their passage to a state of immortality. But to go on; you cannot anger a wicked man worse than to do well; yea, he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of his patrimony with your own discredit: nor do they more envy our grace, than they rejoice is see us sin: For what makes God angry makes them merry. And they so hunger and thirst after our discredit, that should we through passion but overshoot ourselves in returning like for like, or in doing more than befits us, they would feed themselves with the report of it: for like flesh-flies, our wounds are their chief nourishment, and nothing so glads their hearts, or opens their mouths, with insolency and triumph.

Besides, what is scarce thought a fault in other men, is held in us a heinous crime: When they could not accuse Christ of sin, they accused him for companying with sinners, and doing good on the Sabbath day. When the Rulers and Governors could find no fault in Daniel concerning the Kingdom, he was so faithful, they alleged his praying to God, and brought that within compass of a Premunire, Dan. 6.4.13.

The World is ever taxing the least fault (yea no fault, or rather the want of faults) in the best men, because one imaginary cloud in a just man, shall in their censure darken all the stars of his graces ; yea the smallest spot in his face, shall excuse all the sores and ulcers in their bodies: so that by answering their expectation, or by returning like for like, we shall both wrong ourselves and pleasure them ; which is like the setting of a man's own house on fire through carelessness, in which case he not only bears the loss, and scorches himself in it, but must give five pounds to the Sheriff also, if it be in London. So that the best answer is either silence or laughter ; or if neither of these will do, a cudgel. The best answer to words of scorn and petulancy, saith learned Hooker, is Isaac's Apology to his brother Ishmael ; the Apology which patience and silence make, (no Apology) and we have our Savior's president for it: for when false witnesses rose up and accused him falsely before the Priests, Scribes and Elders, it is said that Jesus held his peace: that infinitewisdome knew well, how little satisfaction there would be in answers, where the Sentence was determined: where the Asker is unworthy, the Question captious, words bootless, the best answer is silence. Let our Answer then to their Reasons be, No ; to their scoffs, nothing. And yet, when the slanders which light on our persons, rebound to the discredit of our profession, it behooveth us not to be silent in answering truly, whenas our adversaries are eloquent in objecting falsely. An indignity which only toucheth our private persons, may be dissembled; as Augustine replied to Petillian, P • ssumus esse in his copiosi pariter, sed nolumus esse pariter vani. But in the other case, the retorting of a poisoned weapon into the adversaries own breast, is laudable.

It is the weakness of some good natures (the more is the pity) to grieve and to be angry at wrongs received, and thereby to give advantage to an enemy. But what would malice rather have, than the vexation of them whom it persecutes? We cannot better please an adversary, than by hurting ourselves: and this is no other than to humor envy, to serve the turn of those that malign us, and draw on that malice, whereof we are already weary: whereas carelessness puts ill will out of countenance, and makes it withdraw itself in a rage, as that which doth but shame the Author, without hurt of the Patient. In a causeless wrong, the best remedy is contempt of the Author.

CHAP. XXVI. Because it is for our credit to be evil spoken of by them, and would be a disparagement to have their good word.

3. Reasons jointly respecting ourselves and our enemies are two.

• 1 Because it Were a disparagement to have their good word.
• 2 Because it Is the greatest praise to be dispraised of them.

THese two Reasons being near of kin, in speaking of them, I will cast both into the similitude of a Y, which is joined together at one end, brancht in the middle. And first to join them both together.

The condemnation and approbation of wicked men, is equally profitable and acceptable to good men: for every word they speak of the conscionable, is a slander, whether it be good or evil: whether in praise or dispraise, his very Name is defiled by coming into their mouths ▪ or if this do not hold in all cases, yet (as a Reverend Divine saith) it is a praise to the godly, to be dispraised of the wicked ; and a dispraise to be praised of them: their dispraise is a man's honor, their praise his dishonor: so that when deboished persons speak ill of a man, especially their Minister, the worse the better ; for to be well spoken of by the vicious, and evil by the virtuous ; to have the praise of the good, and the dispraise of the bad, is all one in effect, as Solomon showeth; They that forsake the Law (saith he) praise the wicked; but they that keep the Law, set themselves against them, Prov. 28.4.

Thus much of both Reasons jointly, now of each severally ; and first, That it is a disparagement to a godly man to be well spoken of by the wicked.

When it was told Antisthenes, that such an one who was a vicious person, spake good words of him, he answered, What evil have I done, that this man speaks well of me? To be praised of evil men (saith Bion the Philosopher) is as evil, as to be praised for evil doing: For such like Garlic, suck only the ill vapors from all they come near. Out of which consideration, our Savior Christ rejected the evil spirits testimony, which though it were truth, yet he would not suffer the Devil to say, Thou art the Christ the Son of God, or that holy One ; but rebuked him sharply, and enjoined him to hold his peace, Luk. 4.35. No he would not suffer the Devils at another time to say, That they knew him, Vers. 41. And good reason, for he knew that the Devils commendations would prove the greatest slander of all. Neither would S ^t Paul suffer that maid which had a spirit of Divination, to say, he was the servant of the most high God, which shown them the way of Salvation, Acts 16.17, 18. well knowing that Satan did it to this end, that by his testimony and approbation, he might cause them (which formerly believed his doctrine) to suspect him for an Imposter and deceiver, and that he did his miracles by the help of some Familiar spirit. And indeed, if the good report of wicked men, who are set on work by Satan, did not derogate from the godly, or from the glory of God, Satan should be divided against himself: and if Satan be divided against himself, saith our Savior, how shall his Kingdom stand? Now we know he seeketh to advance his Kingdom by all possible means, and consequently in this.

Wherefore if we enjoy any wicked man's love, and have his good word, we may justly suspect ourselves are faulty in one kind or other; for it's sure he could not do so, except he saw something in us like himself. If everything were unlike him, how is it possible he should love us? Difference breeds disunion, and sweet congruity is the Mother of love. This made Aristotle when a Rakeshame told him, he would rather be hanged by the neck, than be so hated of all men as he was, reply, And I would be hanged by the neck, ere I would be beloved of all, as thou art: And Phocion, to ask, when the people praised him, What evil have I done? It was a just doubt in him, and not an unjust in any that are virtuous like him; which occasioned Luther to say, I would not have the glory and fame of Erasmus ; my greatest fear is the praises of men▪ Yea, their reproaches and evil speeches are to me, matter of great joy. And another, Their hatred I fear not, neither do I regard their good will.

Secondly, A wicked man's tongue, is so far from being a slander, that it makes for our credit, to be evil spoken of by them. To be evil spoken of by wicked men, saith Terence, is a glorious and laudable thing: And another, It is no small credit; with the vile, to have a vile estimation. As a wicked man's glory is in his shame, so the godly man's shame (for doing good) is his glory: and to be evil spoken of for well-doing ▪ is peculiar to good men ; as Alexander used to speak of Kings. Yea, saith Epictetus, It is the highest degree of reputation, for a man to hear evil when be doth well. And Job is of his judgment, which makes him say, If mine adversary should write a book against me, would I not take it upon my shoulder, and bind it as a Crown unto me? Yes, I would, &c. Job 31.35, 36, 37. And who having the use of Reason (especially sanctified) will not conclude, that Religion and Holiness must needs be an excellent thing, because in hath such enemies as wicked men, and wicked spirits? What saith that Ethnic in Seneca, in this behalf? Men speak evil of me, but evil men: It would grieve me if Marcus Cato, if wise Laelius, if the other Cato, or either of the Scipioes, should speak so of me, but this as much comforts me: for to be disliked of evil men, is to be praised for goodness.

And Luther the like: I rejoice, saith he, that Satan so rages and blasphemes: It is likely I do him and his Kingdom the more mischief: whence Jerome told Austin, It was an evident sign of glory to him, that all Heretics did hate and traduce him. Indeed, to hear that a good man speaks evil of us (as its possible (though rare) for him to credit a false report, and so crediting it, to report it too ) goes to the very heart, and fetcheth from thence tears into the eyes, and into the mouth, words of passion and admiration: As when Caesar saw that Brutus was one of them that helped to stab him with bodkins in the Senate house, he cried out, And art thou there my Son! but if a hundred other men do the same, if wise, we value it not. Why? O happy art thou, saith Pious Mirandula, who liv'st well amongst the bad; for thou shalt either win them, or silence them, or exasperate them: if thou win them thou shalt save their souls, and add to thine own glory: if thou silence them, thou shalt diminish of their torment, and prevent the contagion of their sin: if thou exasperate them thereby to hate and traduce thee for thy goodness, then most happy; for thou shalt not only be rewarded according to the good which thou doest, but much more according to the evil which thou suffer'st. And S ^t Peter, If any man suffer as a Christian (that is, for righteousness sake,) let him not be ashamed, but let him glorify God in this behalf, 1 Pet. 4.15, 16. The reason is given by S ^t Austin, with whom this speech was frequent, They that backbite me, &c. do against their wills increase my honor both with God, and good men. Alas, the dirty feet of such Adversaries, the more they tree • d and rub, the more luster they give the figure graven in gold ; their causeless aspersions do but rub our glory the brighter. And what else did Judas, touching Mary, when he