to be tooke with humane commendation wherefore I have to admire the rare qualitie of blessed Ephrem that was all of water and sweat till he dropt hearing of his owne prayses out of Christiâ—n shâ—mefastnesse and a conflâ—ct of humilitie not to be ovâ—rcome of honour It 's not impossible that the most laudable deedes should be done in pride for in them pride hath iâ—s principall throne and it is easier to doe good then to bee humble when we have done it 1. Cor. 13.3 Which Saint Augustine observing writes d Imps 43. prorsus in ipsa ecclesia â—iâ—am câ—tholica patâ—tis catholicos defuisse aut deesse posse qui causa â—â—mâ—nae gloriae pâ—trâ—e tur si non essent huâ—â—â—moâ—i homineâ— non dâ—ceret apostolus si tradi â—ero corpus meuÌ„ c. I will speake 〈◊〉 true Catholick Church thinke you that therein 〈◊〉 were or can be wanting Catholiks that would suffer 〈◊〉 â—mane glories sake if there were not such men the Apostle would not have said if I give my body to be burned and have not charitie c. And againe e B. Aug in psal 72. sunt quidamqui faciliuâ— oâ—ni◠〈◊〉 pauperibus d â—râ—â—â—â—ntâ— quam ipsâ— pâ—â—p â—es Deâ— sunt there be some that doe more easily give all that they have to the poore then themselves become Gods poore In such that of Saint Prosper is verified loftinesse f In Epist ad Demetriadem inflâ—tio ambitio propriorum bonorum superba defensio possunt destruere cleemosy nas possunt evocuare martyria si magnas opes amore quis humanae laudis saeva supplicia non ca fortitudine quam Deus tribuit sed quam de se praesumpsit excipiat Hoc est nolle habere quae Dei sunt ibi constituere meritum ubi divinum cessavit auxilium and ambition and proud ostentation of our owne good make almes of no grace martyrdome of no effect If a man give away a great estate in affection of humane praise and suffer dâ—re torments not with the fortitude which God infused but which he presumed of himselfe Here is then the activitie of grace to make the poore in Spirit rich in Vertue and the rich in Faith and good workes humble in heart That he which is rich in Gods Spirit g Spiritu Dei dives es tuo pauper S. Paulin ad Alothium may be poore in his owne as Saint Paulin saith Alethius was he which is high in operation low in opinion h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ser. in S. Athanasium As Saint Nazienzen saith that great Saint Athanasius was hee that excels in knowledge not to bee puffed up but the most learned i Vir maximè dectus minimè superbus in Prologo Hist be least proud as Malmesbury saith that venerable Beade was he that works miracles bee more admirable for his humilitie then his wonder-working as k S. Bern ser 2. De ramis palmarum Elias that after fire and raine miraculously fetcht from heaven submitted himselfe in lowly wise to run before wicked Ahab All pride is odious but that is most in grace which is proud of grace and oppugnes God with his own best gifts yet because the Spirit of vaine-glory l In Math. Hom. 5. Hom. 15. as the author of the imperfect worke notes is chiefely nourished by sanctitie as the greatest excellency that man partaketh off therefore the most learned Father affirmes that he who m Qui expertus est vitiorum superandorum gradus intelligit hoc virium inanâ—s gloriae vel solum vel maximè cavenduÌ„ esse perfectis quo primo enim vitio lapsa est anima hoc ultimâ— vincit B. Aug in Ps 7. hath experienced the degrees of quelling vices perceiveth that the vice of vaine-glory is either onely or mostly to bee shunned of them that are perfect for the vice into which the soule first fell CHAP. 7. it last gets out Pride is the heart of the old man which first liv s and last dyes worthily the glorious Martyr Cyprian n Lib. 3. Ep 1â— Quia is exâ—tâ—bitâ—r quâ—â—e 〈◊〉 handliâ— est ut magis iâ—fâ—dâ—anâ—â—â— aduersarâ—um 〈◊〉 qui fâ—itiâ—em 〈…〉 agâ—â—â—â—tur acrior 〈…〉 quia 〈◊〉 â—perantâ—m 〈…〉 Because he that humbles himselfe shall be exalted It is the humble mans paâ—t most to feare hutreacherous adversary who most assaults the strongest and being the fiercer for his fall straines all his powers to conquer his Conquerour That same Phoenix of sinne revives out of its owne ashes and oft regaines its life out of the humility that kils it and erects trophees over it for as holy St. AUSTIN tells us o De natura gratia c. 31. Vbi lâ—tatus homo fuerit in aliquo bâ—no opere se etiam sâ—perasse superbiam ex ipsa lâ—titia caput erigit dicit quia triumâ—has ecce ego vivo ideo vivo quia triumphâ—s When a man is joyed of any good worke and that hee hath got Pride under too out of that very joy pride lifts up the head and saith why doest thou triumph loe I am alive and therefore alive because thou doest triumph Wee must take great heed to huâ—ble our selves as wee grow in grace because the more wee humble our selves the greater progresse wee shall make in grace p Quanto plâ—â— proficimâ—â— tâ—nto plas hâ—miliemâ—r quia quanto pâ—us humiliati fuerimus tanto amplâ—us pr â—â—â—mus Faustus 〈…〉 and as wee humble our selves in the processe of grace have vigilant care that wee waxe not proud of growing in humility CHAP. VII Touching some evidences of blessed Poverty THe poore trembles at Gods word reputes any service of God too good for him conceives himselfe the unworthiest of all Gods creatures and is contented that others should so judge of him First the poore trembles at Gods word This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meetely fetches his derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his dreading to â—ffeÌ„d God and crosse the rule of holinesse and happinesse Es 66.2 As understanding the least variance from it a great hinderance to his comfort and felicity and awfully reverencing it as the word of the Lord of Kings mighty in operation Heb. 4 Ier. 23.29 and rightly called the Kingdome of Heaven for the dominion that it hath over the conscience and the manifold graces and contentments that every part of it ministers to the due observer who shall not tremble at thy word O Lord God of Hosts It is Luciferian pride to venture on courses against the knowne will of God Ier. 13.15.17 Michael the Archangell durst not Iude 9. Principalities and powers and the prime in all the rankes of Angels that excell in strength they dare not offend and weake men thinke they should forfeit their greatnesse and gentility if they made scruple of breaking Gods commandements But the Poore that have sense of the Majesty of God and his word revealing the evill of
professe but they turne practisers against the Church take up contrariant opinions distaste her Orders dispraise her Governours and at least in every corner murmure and grone against her and which of all things shee most abominates upon their knees they twice a day begge that shee might be metamorphosed into another Amsterdam When as in all ages Spirituall men St. ANTONY St. BENET St. BERNARD honoured their Churches and Rulers brought in no new opinions nor orders for Gods publique worship All their care was to excell others in Piety and sequestration from the world they were for their Churches and Churches were for them and they that could not equalize did canonize them Had they in their Pulpits and Celles nothing but exclaimed against the received doctrines and ceremonies of the Church the Bishops and Clergie that interred them under Altars would have thought it honour enough to have buried them as St. Gregorie did an hypocriticall Monke under a dunghill CHAP 5. Passe in your thoughts over Seas beleeve me not if there be any Church in the world endures like use what should I remember Rome Alexandria Antioch Constantinople Russia Armenia Will the Lutherans tolerate any that are knowne to disallow their Doctrines disuse their rites Will Geneva suffer any that approve not all her Doctrines observe not all her orders And shall the Church of England much more agreable to the Primitive Church then they are cherish in her bosome those that would eate out her bowels be in her but not of her Let our Complainers as godly men have done in former ages and now doe in other Churches reverence their mother Church teach her doctrines use and commend her Ceremonies honour her grave Fathers and learned Clergie Themselves and their disciples differ from others but onely in purity and study to please God and then if any open their mouth or hold up their hand against them all our Preachers and Magistrates will be for them otherwise let them be silent if they be silenced and excuse our Governours if they punish their untruths and unconformities and us if for Sions sake wee cannot hold our peace and for Ierusalems sake wee cannot but maintaine the integrity of our Mother Nor let them take on as if they were adversaries to Puritie that disfavour Puritanitie which assumes some forme of godlinesse to repugne the truths of GOD and credit the dissensions and troubles that they make in the Church and State Nay wee are and God forbid we should not to the utmost be exhorters to Puritie CHAP. 4. and reverencers of the pure in heart and life And beloved why will yee not all be of their honorable company that are pure of heart and conscience If any say hee would but he cannot let GERSON a Tom. 2. Serm. 1. Iâ— festo omnium Sanctorum Si dicis vellem benefacere vellem mundus esse conscientia vellem abstinere à peccatis sed nequeâ— â—oli frater dicere nequeo sed â—â—lo certè potes sed non vis juvarete prevaile with him not to say I cannot but I will not certainly thou câ—nst but thou wilt not helpe thy selfe Because God prevents all with sufficient grace and is alwayes ready to assist them doing and to doe therefore thou canst not because thou wilt not leave sinne and be pure 1. Iohn 3.3 Purifie we then our selves by especiall penâ—nce after any deadly sinne Luke 15.3 By lifting up pure hands in Prayer which is most operative to purge and elevate the mind By frequent use of the most reverend Sacrament the divinest sustenance of a pure heart By watchfulnesse and jealousie of all things suspitious to staine a soule By much exercise in good workes all and every whereof raise to similitude with God and leave upon the heart a tincture of purity He that long since wrote in the name of b L. 4. c. 16. p. 513. Sanctificatio rationalibus creaturis bonorum operum exhibitione meritorum praerogativis conceditur Ibid. c. 20 p. 598Vitae munditiae secundum meritorium distantium singulis exhibetur diceâ—te vâ—sâ— electionis unicuique data est gratia secundum mensuram Gordon de varletate rerum l. 8. â— 4â— Charlemagne against the adoration of Images sayes that Sanctification is granted reasonable creâ—tures by performance of good workes and according to the prerogative of them Naturally the Soule is refined by abstinence by exercise of good arts and good manners How much more shall it be purified in and by holy fasting religious converse and sacred contemplation used in Catholike faith from a pure heart to godly intents Lastly let us wash our soules in the cristall fountaine of Gods holy Word hearing reading and continually meditating of the same which is most acceptable to God most contentâ—ull to the good Angell that attends each of us most offensive to the wicked Spirits that besiege us For as ORIGEN c In Num. hom 27. hath it It is to them above all kindes of torment and all paines if they see any devote his endeavour to the word of God Yee are pure through the Word Ioh. 15.3 Hide we then that in our hearts that they may be kept cleane And if through naturall debilities they cannot retaine it as they would let not that over-grieve the well disposed because as a soule seive is clensed by the water that runnes through it so are our Soules by the Word and wholsome instructions and discourses which they desire to remember and doe not retaine d Ex vit Patrum part 2. fol. 168. You may reade in the lives of the Fathers how one bemoaning himselfe to an Abbot that oft hearing the monitions of the Ancients hee retained nothing was bade to take one of two emptie vessels which chanceably stood by and put water into it and wash it which done the Abbot asked whether of the two vessels was the cleaner and was answered that into which the water was put then the oldman said to him so is it my sonne with the Soule that frequently heareth the words of GOD though it retaineth nothing of the things which it inquires yet it is more clensâ—d then that which asketh nothing CHRIST'S blessing CHAP. 5. and the blessing of his Church and the goodwill of his Ministers is and for ever be upon his servants that by the wayes aforesaid and their like pursue this Puritie that follow after holinesse and peace CHAP. V. Touching the necessity of Purification CASSIAN doth not amisse conclude that a Collat. 19.2 the Active life may be continued without the Speculative but the Contemplative cannot be compassed without the Practique Sanctification is necessary to efficacious knowledge and blisfull sight of God without holinesse none shall see God Heb. 12. Wisdome enters not into an impure Sâ—ule Sap. 1.4 Tollatur impius ne Deum videat Es 26.10 S. Aug de quantitate animae c. 33. Neither is it possible with a foule and dustie glasse to take the representation of Images nor
with a minde darkned in passion and prejudice to undertake the illumination of the Holy Ghost b Epist 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the resemblance of St. BASIL The pure light is irkesome to eyes affected with ill humours so is Gods holy nature and will to mindes corrupted in sinne therefore they put farre from them him and his Sanctifying knowledge Ioh. 21.14 An impure one cannot looke on the brightnesse of true light and that which is a pleasure to cleane mindes is a paine to c S. Leo. serm de beaâ—it polluted Two things are requisite to sight convenient distance and attention Puritie supplies them both for it sets the heart neare God and renders it vacant for God They are severally mentioned Psal 46 8.10 Venite videte Vacate videte Verse 8. Come and see For as in the bodily eye remote distances make the discerning of that which is seene obscure but the approach of the beholder makes that which is discern'd manifest so in the sight of the minde hee who drawes not neere to GOD in good-doing and acts of grace cannot with the eyes of the minde purely behold God and his workes Hence came that of St. ATHANASIVS d De incarnat in fin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Without a pure minde and resembling the Saints in life a man cannot apprehend the minde of Saints for as if one would see the Sunne hee purges his eye and purifies the innate light within to discerne that which shines from without or if hee would behold a great Citie hee goes neare to it so he that would comprehend the minde of Divines must clense his owne minde and draw neare to them in similitude of life Vers 10. Vacate videte If the mind be otherwise busied it oft sees not what stands before the eyes so MARTHAES cumber and MARIES contemplation cannot consist The mind must keepe holiday from vaine labour after Riches Honour Pleasures from Envie and all wickednesse against our neighbour that the Soule being still and disquieted with no passions the irradiation of God may come cleere and perspicuous as in a bright mirrour for a type of this Levit. 14.8 the clensed of his Leprosie after hee returned into the Campe was to abide seven dayes out of his Tabernacle Because when the soule desists e Radulph Flav. from sinne it must tarry to a Sabbath of rest before the conscience afford it a repose that it may dwell in God by sweet contemplation and God dwell in it by divine illustration This is the reason why many of the more perfect Saints were so contemplative and able to inhabite a long time in the secret places of the most high Psal 91.1 for that having mortified in themselves all earthly desires that could keepe a long vacation for God and with inflamed affections continue heavenly intercourses St. PAVL is strucke blind and then given to see the minde must be abstracted and turne the eyes from vanity and created perfections or it is not apt to fixe the heart on God and meditate the wonders of his Law 1. Reg 19.15 ELIAS covered his face with his mantle when God passed by for a man ought to avert his eyes from all Creatures as unworthy when hee would behold the glory of GOD. And when man tastes the bread of Angels in contemplation f S. Odo Cluniacensis serm de Magdalena The sweetnesse thereof meanes the Soule from all things sensible and from the trouble of their cares that it sets aside all Temporals and longs to bee alone with God CHAP. 7. They that would bee accurate students of CHRIST must refraine not onely from forbidden fruites and pleasures but from tolerable delights that they may be the more transported into heaven For ordinary Christians it shall bee well if they so order their lawfull pleasures and affaires that they lose not themselves in them but finde and see God in the creature which rule is laide us downe by St. GREGORIE The heate of businesse is then rightly g In 1. Reg. l. 5. pag. 419 Actionis fervor tunc reste disponitur cum sic insistimus operi ut tranquillo corde eum cui opera nostra consecrare nitimur videamus temper'd when wee so follow our worke that we may with a quiet heart see him unto whom wee labour to consecrate our workes CHAP. VI. Of the sufficiency which Puritie hath unto the sight of God THe Soule that charity hath made blind to all things under God is meete to see God wee are taught by a In Eccl. 7. Practica est praevia introductio ad Theoricam Olympiodorus That the Practique is a previous introduction to Theorie And therefore Socrates did wisely begin with Moralitie and urge vertuous living that the minde might thereby bee advanced to higher knowledge as was long agoe noted by b Tom. 1. l. 4. c. 14. Freculphus Zach. 11.17 If a Sword be upon a mans right hand it sonne strikes out his right â—â—e Thus St. NILE c In Asceâ—ico p 940 The cunning and action of the right hand being neglected through sloath extinguishes with it selfe the light of Contemplation Vices CHAP. 6. are as ill humours in the eyes of the heart they dimme the visive faculties in Spirituall things 2 Pet. 1.8.9 Hee that is without the sundry graces of the Spirit is blind with the dissembling Pharisee cannot looke up unto God in matters of Religion cannot see a farre off that which is within the vayle our future retribution Puritie rids the Soule of these humours and so the heart is a cleere glasse apt to gather and reflect divine irradiations and represent the Image that shines from the Word 1. Tim. 3.9 The mysteries of Faith are held in a pure conscience Wherefore the exposition of St. PRIMASIVS e In Apoc l. 2. Vbi purus intellectus habilis ad intelligenduÌ„ is pithy Blessed are the pure in heart where the intellect is pure and accommodated to understand What is the incorruption wherewith wee are to serve God Ephes 6.24 f Incorruptio vice est castitas corporis puritas mentis In tractatu super venite ad me omnes inter opera Iohan. Gerson but puritie of flâ—sh and spirit putting away sinne the sole impediment of divine information and duely preparing the intellectuals to see God Take wee then our Lords counsell Revel 3.18 Annoynt our eyes with eye-salve that wee may see as Ruricius g Ruricius l. 2. Ep. 16. Collyrio bonorum operum oculos cordis acuamus ut illic DeuÌ„ videre possimus moved his friends with the eye-salve of good workes let us sharpen the Eyes of our heart that wee may there see God The pure in heart may boldly crave to be instructed of God as ready to embrace all his truth in love and desiring to know all the pleasure of his will that they may fulfill it Psal 119.10.34 St.
contemned as simple to the world then magnified for policy riches honours b Bonaventura ser â— de omnibus sanctis No marvell if poverty was refused before Christ but since Christ chose it Et in suam accepit partem it is to bee savorie unto Christians and embraced by them Seneca reasons against them who when some point after them as they walk in the street and say O viruÌ„ doctum see a learned man are more delighted then if it were said O virum probum there goes a vertuous man And yet the Christians bee rare that are not gladder of the gifts that make admirable with men Of gratiae gratis dagae then of gratiae gratum facientis then of the graces that make acceptable with God Luk. 10.18.20 When the seventy exulted that even the Divels were subject unto them our Mâ—ster insinuates that Satan for his pride fell as lightning from heaven and represses the rising of the Spirit for such priviledges and forbids staying in our joyes in the gift of miracles Tertul. adversus Marcion l. 2. or any endowments or operations that men may perish with and propounds as a due object of our rejoycing they having our names written in the booke of life which is the rowle of them that be in the state of true grace All which is not against high places in Church or Common wealth for degrees are of God but ambitious seeking of them and loftie behaviour in them An Emperour may be humble a beggar proud it is the low minde Christ requires not the low estate that men should not affect inordinate eminency nor thinke themselves worthy honour which God casts not uppon them but lay themselves downe to Gods providence and the order of his word for reputation and advancement and get a good report by Faith Heb. 11.39 It is against the faith of GODS kingdome and wise government to desire of accept glory of men out of his wayes Iohn 5.43 And without doubt it is culpable for a man to climbe up into a state moribus suis et meritis improportionatuÌ„ that suits not with his manners and merits and so makes not of necessitie a vertue c Vid. S. S. Hilar. de Trinitate l. 9. but of vice necessitie d Gersâ—â— â—â—â—plicitudine 〈◊〉 â—sticorum fol. 26. v. moribus suis et meritis inproportionatum Otherwise promotion is of GOD and many in their ignoble ranke are as emulating and conceited of their worth as who is most and given to aspire if they had any possibilitie and because of their forlorne hopes fuming against men of qualitie and desert and crying downe prelacie The Poore seekes not great things for himselfe and if God allot them lookes farther then himselfe in them It is a passage worthy St. CYPRIANS preferment As it is e De jejunio et tentatione Sicut pereptoria est altitudo quâ—sita et periculo fissima est oblata non quod potestas quae ex Deo est sit damnabilis aut ordinatio divina peccatorum sit obsterrix sed quod excellentiaÌ„ cujus spiritus sanctus author ita debet complecti humilitas ut qui vocatus est superior nesciat se sublimem per omnia agroscat conditio coÌ„ditorem gratia largitorem pernitious if it bee sought so offered it is very perillous not that the power which is of God is condemnable nor that the ordinance of God is the midwife of sinnes but that bumblenesse ought so to embrace highnesse whose Author is the Holy Ghost that hee which is called higher may not know himselfe aloft and the creature in all things agnize the Creator and grace the giver CHAP. IIII. Of the Kingdome which the Poore enjoy NO man will doubt that the Poore are blessed that beleeves them possessed of a Kingdome in which is all variety of contents and the Kingdome of God which according to his super-eminency transcends all humane satisfactions and apprehensions Ps 4.7 Because men seeke in Riches and Honour excellency and abundance therefore CHRIST a D. Thom. 12.69.4 promised the Poore that take their affections from them the Kingdome of Heaven whereby man attaines the excellency and abundance of all good things When mans dominion ceaseth Gods Kingdome begins when we see wee have no power to rule our selves God erects his Kingdome in our hearts and puts upon us the holy Regiment of his Spirit when man is nothing God is all in all when the heart is broken and despaires of the creature God helpes b S. Basil ibid because Physitians relinquish the broken in heart God himselfe drawes nigh to them and undertakes their cure Psal 34.18 Es 66.2 The Lord lookes to the poore and contrite as the Virgin Mother sayd GOD lookt on her lowlinesse and a looke from the highest Majesty is such a grace that King David who knew the estimate of such favours admireth it should be showne a man Lord what is man that thou shouldst looke on him Such testimony and imparting of his grace satisfies the illighten'd heart Psal 4.6 c Origen in Lev. It is full happinesse if God looke on a man Lev. 26.9 PETER was almost perisht CHRIST recovered him with a looke as the Sunne looking upon the fields that would else remaine barren makes them flourish with its rayes so God looking upon us illuminates and makes us fruitfull with his beames The poore that hath nothing in himselfe possesses all things in Christ Gal. 2.20 d B. Aug. de continentia c. 22. Vivo jam non ego sed Christus ubi non ego ibi faeliciùs ego Now I live not but Christ and where I am away there I do best We are happiest in not being that CHRIST may be instead of our selves an agent in us and for us infinitely more blessed potent and satisfactorie 1. Pet. 5 God gives grace to the humble and as Lorinus there notes grace no where maintaines its name more then in the humble who takes whatsoever is given as freely given by grace and accordingly gives thankes As waters runne to low grounds so Gods graces to lowly e B. Aug. de S. Virginitate c. 35. hearts where he hath the whole praise of them f Pauper mendicus ille est qui nihil sibi tribuit sed totum de misericordia Christi expectat â— Prosper in Ps 106. for the poore and Gods Begger attributes nothing to himselfe expects and takes all of CHRISTS mercy The more the Centurion humbled himselfe and disswaded CHRIST from entring his roofe as unworthy the more CHRIST enters his heart as capacious of him and admires and renders him admirable The lower MARY sate at CHRISTS feet the more of CHRIST and his heavenly doctrine descended intó her the Moone must be emptyed of light that it may receive light from the Sunne and diffuse light and influence to inferiour bodies PAUL must be nothing in his flesh that CHRIST may bee all the Spirit informe him and grace
judicature over whole Churches and kingdomes nay the strictest of them might espie in his owne soule such haughtinesse such insensiblenesse of sin such impatience such indevotion see himselfe so impure so unmercifull so implacable so unable to suffer one ill word for righteousnesse for Christs sake that his conscience would compell him to cry out Va mihi quia tacui Woe is me for my owne innumerable omissions Ecce ego peccani I am the man whose sinnes pull downe judgements on the world as Bradfords frequent confession is It 's my hypocrisie vaâ—itie incoâ—â—â—â—cy It is my pride my inâ—â—â—â—tude my unproficiency that deserve unsâ—â—â—â—â—ble 〈◊〉 her and contagious diseases that urge GOD 〈◊〉 the common-weale bee â—â—â—â—dled with male-cooâ—â—â—â—s the Church with two conforâ—itanâ—s and 〈…〉 with the â—â—st of 〈…〉 â—ourning sigheâ— and depâ—â—â—â—â—on for the spreading vices of our tiâ—â— and nation CHAP. 3. But care ever had that wee begin with our owne wee stand obliged to goe on in mourning also for the sinnes of other men S. Basil Ascet defin contract qu. 296. which is a demonstration that a man hates sorrowes for sinne as sinne when hee grieves not onely for his owne which is his owne plague but for others also whose punishmâ—â—â— should not touch him A proofe of godly sorrow when one mourneth for that God is dishonoured and disobeyed by whomsoever An argument of brotherly low when a Christian is grieved for anothers evill as his owne An evidence that wee hate not the person but the sinne when wee are sorry for the party sinning The Philosopher is right b In his Rhetonques ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that hates i◠〈◊〉 grieved Christs anger is implyed to issue froâ— charitie because Marc. 3.5 he was grieved for the hardnesse of their hearts with whom hee was angry for the obstinacy of their spirits Redivivam in illis partibus infidelium perversitatem suspiras dignissiâ—s do or qui dedita deo corda contristet nec est apud eos lapsâ—â— illamentabilis apud quos est igniculus charitatis Quiâ— unum spiritualium votum est salus inconcussa cunctorum Hormisda in Epistola ad Possessoreâ— So the Psalmist protests his hating the haters of God with a perfect not a malicious hate for that it was accompanied with griefe Psal 139.21.22 The soule that is instâ—â—ed with charitie longing for the salvatioâ— of all 〈…〉 without griefe take knowledge of any â—atâ—s perdition the strâ—e griefe is a testimony of a living member in Christs mysticall body norâ—â— beâ— without feeling in the maâ—ectes of those 〈◊〉 whom God hath joyned 〈◊〉 by love 2. Câ—â— 22 2â— which made devo◠〈…〉 c De benè vivendo c. 13. Tam diudâ—let me 〈◊〉 quaÌ„diu in coâ—pore contiâ—â—ror 〈…〉 say 〈◊〉 memeber is sensâ—â—◠〈…〉 body so is it 〈…〉 〈◊〉 grieved and mournes not for the 〈◊〉 andeâ—strâ—â—ares of his fellow members he hath 〈…〉 in the body of the Church 〈◊〉 a corpâ—râ— ecclesia And truly considering the worth of a soule how can a true Christian 〈◊〉 grieve seeing so fine and noble creatures perish aâ— are meâ—â— soules each whereof i◠〈…〉 the whole aspectable world d Luâ—â—r â—los â—nâ—â—â— Spirit c. 6. The soule as created by God is more pretious then all the rarities ornaments and wonders of the universe All the brave Foâ—ts famous Towers iâ—pregâ—â—ble Castles and goodly Cities of the whole 〈◊〉 And yet if a man could stand in a 〈◊〉 of the world and see them all as once perishing his heart were harder then an Adamaâ—â— if he could restraine sorrow How then should a Christian forbeare grieving for the perdition of soules Especially when he contemplate that their value is more than doubled in the pries which CHRIST hath layd downe for them wherein they are dignified above Angels And 〈◊〉 Christian doe lesse then 〈◊〉 that they should perish for whom 〈◊〉 dyed There are very many 〈…〉 â—e guilty of another◠〈…〉 〈◊〉 is by not grieving 〈…〉 the sinne thine 〈…〉 griefe for that they are insensible of their evill and understand not how and how miserably they goe to ruine e S. Basil de morte Perhaps while we weepe they will laugh and even that invites our lamentation for if by our mourning they assumed any sense of griefe wee might cease mourning because they would amend but by reason that no sense of griefe affects them let us continue f S. Basil Sel. ser 42. weeping In this our godly mourning we must adde griefe to our sorrow for them to whom we are obliged in severall interests And forasmuch as spirituall bands tye closer then the naturall wee ought in peculiar manner to deplore the faylings of them that are truly Catholicke and Orthodoxe in Religion and have a name for right Christian profession for that they more nearly concerne our LORD CHRIST and scandalize his Faith and worship Sweet IESU how accursed is their jollitie that make themselves mirth with the sinnes of others and especially with the diversions of thy best servants taking thence their occasions to declame against all forwardnesse in Christian service and conversation when if they had the least drop of holy sorrow it would expresse It selfe in such an opportunity Psal 69.6 Let none of those that feare thee be ashamed because of me O Lord God of Hosts All they that waite on God and arighâ—â—â—ecnd his honour and worstly are ashamed when 〈◊〉 that have reference to him in a pious way doe openly transgresse St. CYPRIAN g De dupl Martyrio Totum ecclesia catuÌ„ demittere vultus atque eâ—ubescere 〈…〉 might see then when a sacred Virgin lapsed that shame filled the face of the whole Congregation and cast 〈◊〉 their countenance And all they that with good minds set themselves to serve God most ardently crave his continuall helpe that the Church and holy courses may not suffer for thâ—â— dâ—faults Here I must advise them that mourne for the sinnes of others to be 〈◊〉 that they abuse not a good affection for 〈…〉 greeving at the liberty of others 〈◊〉 of greater knowledge and 〈…〉 That they use it not in hypocrisie or colour for disgracing others under shew of sorrow and praying God to forgive them and 〈◊〉 their hearts Dissemble not with God and the world If thou greevest for thy neighbours finde thou wilt beseech God to pardon and 〈◊〉 him in secret and not iâ— the hearing of others 〈…〉 to hide 〈…〉 â—tablenesse and set out thy 〈…〉 with the figures of Divine and Heavenly griefe God markes for his 〈…〉 and 〈…〉 in secâ—â—â—â— for the 〈…〉 those that 〈◊〉 themselves 〈…〉 loud sâ—ghing and gâ—â—aning in 〈◊〉 and â—â—ling out in 〈…〉 〈…〉 Religious Father h Super. Cant. ser 24 Sr. BERNARD There be that endeavour to shaâ—â—â— the 〈◊〉 they have conceived and cannot conceive with the false author of counterfeit demurenesse you may see deepe sighes premised 〈◊〉 with a sad countenance dejected looke and dolefull voice slander
flourishing a Church as ever Is there any Christian beaâ—â— that can without sorrow meditate the desolation of the 〈◊〉 Churches and the poore termes of Christâ—â—◠〈◊〉 there to those of former ages that three Patriach's and the reliques of famous Churches under them should bee enslaved to Pagans that from Ierusalem to Iâ—â—rirum in the most goodly countreys of the earth in the prime of Saint Pauls travailes and plantations Tarcisius should overflow and Mahomet bee honoured where CHRIST was worshipped And 〈…〉 hoâ—â—â— what sorrow sufficeth in behalfe of 〈…〉 â—â—â—ring nations the heaâ—â— of 〈◊〉 religion is 〈◊〉 of dangerous superstition 〈…〉 novelty Oh Christianitie 〈…〉 dome Religion should 〈…〉 of so many brave 〈◊〉 and 〈…〉 the fury of warre 〈…〉 noble and worthâ—◠〈…〉 held out of their dominions That our land is afflicted with unkindly seasons letting in evill diseases and inconveniences upon us that the plague the perpetuall fore-runner of an angry God the Lords harbinger before him goeth the pestilence Hab. 3 5 hath set an heavy foot in severall places And who is ignorant of other numberlesse causes for our greatest griefe But alas for griefe These times in our exigents and the excision of other Churches and States in stead of mourners produce us wantons that make much of themselves Amos 6. with Wine and Oyle Intus vino extus oleo Wine within to make the heart glad and oyle without to make the face shine but they are not grieved for the affliction of Ioseph the troubles of the Catholique Church which argues their mirth unordinate and unchristian Es 22.11.13.14 Now lest any man should slack his griefe with conceit that it is good for men to bee afflicted good for the Church to be tryed in Gods fornace good that offenders should be punished by God and men Let him heare Tertullian c In lib. de spectaculis bonum est cum puniuntur nocentes Who but onely offenders will deny this and yet innocent persons ought not to rejoyce in the punishment of others when it rather suits with the innocent to grieve that a man like himselfe should become such an offender d Tom. 4. Hom 18. and 〈◊〉 the grave sentence of St. Chrysostome If God punishing saith as I live I delight not in the death of 〈◊〉 dies â—â—e should imitate the Lord 〈◊〉 because a sâ—uneâ—â—atâ— given occasion to be justly 〈◊〉 CHAP. VI. CHAP. 6. Of the consolation that attends mourners and the speciall comforts of the former kinds of mourning BLessed are they that mourne why because holy sorrow is of it selfe a blessed affection and the rectifying of our griefe is a part of our happinesse and makes our mourning beatificall They shall bee comforted Es 61.1.2.3 Christ was therefore Christ anointed with the oyle of gladnesse to comfort all that mourne and give them the oyle of joy S. Chrys wee cannot but blesse the sorrow that renders men the subjects of his comforting They shall bee comforted both here and hereafter and the lesse here the more hereafter Luk. 16.25 And for that no content of this life is comparable to the least degree of joy in the other they are happiest that receive least of their consolation in this world a S. Hiâ—â—â—â— in ps 89. It is a most pleasing consequent of godly sorrow that wee shall 〈…〉 it 2. Cor. 7.10 which is 〈◊〉 inducement among men to any action of diâ—â—â—â—â—â—g For the inteâ—â—â—â— it i◠〈…〉 Christians very mourning is so 〈◊〉 as an 〈◊〉 grace so that his continuall mourning 〈…〉 not him to rejoyce 〈…〉 mournes a 〈…〉 Bernard fits our purpose b De conversione ad clericos c.. 19. beati qui lagent lugeat abundanter lugeat sed ron sine pietatis affectu et obtentu consolationis Blessed are they that mourne let men mourne abomâ—â—â—â—â—ly 〈…〉 as they can let them mourne but not without godly affection and taking of consolation such as the Gospell affords the faithfull in their mourning A heart most rejoycing in GOD is apâ—est to sorrow for that which might interrupt communion in God and mourning then proceeds most kindly when the soule most delights it selfe in God and in 〈◊〉 love acts sorrow c S. Chrys in Phil. 4.4 in Col. ser ult in Eth. If you marke it the greatest mourner in Israel was the sweet finger of Israel A Christian is never more assuredly joyfull then after yea in religious sorrow Psal 94.19 Much the fitter for my holy performance worldly sorrow workes deâ—â—â— eating the heart and marrow and drinkiâ—â— up the vitall spirits Sorrow according to God not 〈◊〉 â—â—pentance and life chearâ—th and quickneth â—he Spirit to worke out the full worke of repentance and salvation Sorrow at things for which wee ought to bee sad is worldly and of the flesh so farre as it vexeth distempers and indisposeth to any good action not raising the heart to God-ward but making it averse and unready 〈◊〉 â—â—â—ces of Religion d Cassian de Coenob institutis l. 9. c. 11. One spirituall affection exâ—â—â—◠〈…〉 one scripture exâ—ortâ—th 〈…〉 Blessed are they 〈…〉 mourne rejoyce 〈…〉 Have your affect 〈◊〉 Gods command 〈◊〉 red for all 〈◊〉 and workes of 〈…〉 the sorrow 〈…〉 of 〈…〉 involuntary and â—â—â—â—â—â—ing but spontaneous CHAP. 5. gâ—â—â—â—full and quieting the 〈◊〉 this mourning is not by necessity of nature but liberty of free grace Zach. 12.10 The spirit of grace is powred upon converts and so they mourne whence their errour is discovered thâ—â— thinke amisse of Religion oâ— it is killed the spirits of men with sorrow and mortification who doe not minde that it â—â—th â—omâ—â—â—ter which 〈◊〉 â—â—th the â—â—â—ld of sinne and causes 〈…〉 sorrow Jud. 16 8 〈◊〉 should forget his name if he caused disconsoâ—â—â—â— griefe and mourning without comfort There 〈…〉 was spirituall man who in his sharpest conviction and contrition thought not himselfe 〈◊〉 thâ—â—â—ver before who 〈…〉 God 〈…〉 sensible of his sinne that be châ—â—◠〈…〉 â—â—o would exchange the sorrowes 〈…〉 full â—eâ— or any world by pleasures 〈…〉 proved by St. BERNARD 〈…〉 saying 〈…〉 had 〈◊〉 that a 〈…〉 the griefe which prâ—â—â—eds from abaâ—â—◠〈…〉 world 〈…〉 to Saints the 〈…〉 earthly solaces CHAP. 6. Common teares have operation that heavy mindes take great pleasure in weeping how should not then the teares which through Divine griefe are distilled from a pure heart bee most satisfactory Oh that men could perceive the fruit of godly sorrow that it is not frustraneous but effectuall to everlasting consolation The Spirit that is our Comforter descended in forme of a Dove as having no gall and that which carnals account gall is sweeter then their honey Now let us in few words point at some comforts which are peculiar to the severall heads of mourning before specified first he that mourns for his owne speciall sinnes hath for his comfort the assurance of their pardon written in his face and on the Tables of his sorrowfull heart Teares
of those two astonishing wonders most to admire either that Almighty God should beseech sinfull men by his Embassadours 2 Cor. 5.19 as if God did beseech you by us we pray you in Christs stead be yee reconciled unto God Or that the same omnipotent God should descend so low as to will us to command him in the behalfe and for the good of sinfull men Concerning the workes of my hands command you mee Si quid apus est impera command what you stand in need of is an elegant kind of speaking used oft in Plantus and frequented by the courteous in our and other languages to expresse inclination and forwardnesse to minister and doe a kindnesse d S. Chrys Tom. 7. serm 1. c. 6. Sure I am God bids us not command him in deepe complement but in Divine sinceritie Ian. Guliel in Plant. as facill to be over-ruled by the mediation of his trusty servants 1. Sam. 16.1 Ierem. 11.14 God forbad Samuel and Ieremie to pray when hee was resolved to punish By which prohibition hee manifests that hee is not minded that his servants should lose their labour in Praying Thereby wee may be certaine that Abraham and Gods friends shall cease asking before hee cease granting Gen. 18. If wee can mourne and pray Gen. 11. God can and will reforme and comfort And to speake a little more generally mervellous is the efficacy of godly sorrow and teares to all entents and effects of grace as bitter Potions and salt water kill wormes so the water of brinish and salt teares such as PETER shed when he wept bitterly kill the wormes that otherwise would be ever gnawing the conscience They quench the enemies fiery darts they supple the soule that the heavenly seed may take and beare fruit in it The Lord imposeth not on us vaine and barren griefe but the religious sow in teares Psal 126. that have vertue stampt on them to fructifie unto life eternall And to use the words of St. BASIL e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every pious teare becomes a seed and loane of everlasting joy They are a soveraigne bath to cleanse the soule I meane teares issuing from a pure heart for as foule waters purge not but pollute so teares that flow not from pure hearts and heads Ia. 4.8 9 as ESAUS teares of indignation and terrene affection But teares of devotion heavenly inspiration have a purifying faculty Therefore blessed Chrys prettily calles teares the spunge of f Tom. h. 51. sinne and oft magnifies Gods mercy that hath granted us this laver to wash away our deadly sinnes Our duty is as all civil persons every day wash their face and hands in faire water so daily to wash our hearts and hands and purifie our whole man and whole life in holy teares We ought sayes RURICIUS to rinse our face in teares g Ruricius Lemovic episc l. 2. ep 14. faciem nostram debemus magis lachrymis rigare quaÌ„ Levacris rather then in any lavers and to complaine of our spirituall drought and begge raine that the windowes of Heaven might open and cause a floud in us Such was the act of holy St. h De eo quod legitur in Iob in sex tribulationibus fortè enim non reperiret ignis exureus quod interim fluens lachryma diluisset BERNARD would to God some body could gâ—ve waters to my head and a fountaine of teares to my eyes It may bee that burning fire should not finde what running water had before washt away Observe that CHRIST promiseth his mourners in sorrow what men seeke in pleasures content and comfort Fill we then our earthen vessels with teares the water of coÌ„trition that CHRIST may convert it into wine of supernaturall consolation Once it is decreed that none shall eate the Lambe without sowre hearbes and let it not seeme burthensome to us to mourne Rom. 8.22 23. seeing even brute creatures by their instincts grone for mens sinnes and the whole world condoles with us and vehemently longs for the day of Redemption that an end may be put to sinne In all the universe there is no creature that joynes not with us in griefe for sinne but devils and unrighteous men And our Faith owes homage to CHRIST affirming that they also who now excessively rejoyce and laugh out of place in the valley of teares out of time in the day of visition and mourning whereas now they have no pure nor solid joy shall hereafter have entire and meere griefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and nothing but griefe in all the kindes and degrees of it Luke 6.25 Yee shall mourne and weepe too Wherefore let not them that mourne regard though carelesse people give them for melancholique Weepers shall laugh as their griefe hath a Rod and â—â—ciâ— an châ—â—â— bodies so shall their joy which they shall not be able to 〈◊〉 for the excâ—â—â—ing â—â—â—â—â—â—fied but say Mourners shall rejoyce when you shall be sorry they shall laugh when you shall cry Of this all beleevers may be out of dâ—â—â—â— As any increase in grace so they more anchâ—â—â—â—â— favour penitentiall sadnesse and their sorrow growes according to God then which there is not a duty more purely religious nor more accepted of CHRIST who hath girt himselfe with a towell to wipe all teares from mourners eyes in the other life and in this le ts not one reare fall besides his bottle It is a precious martyrdome before God when a Christian torments himselfe for the evill converse of others 2. Pet. 2.8 is so good as to greeve for all that are bad Mourning is the proper vane of the spirit who appeared as St. CYPRIAN i De spirito Sancto notes in the forme of a Dove Matth. 3.16 which served for a hieroglyphick of the holy Ghosts mourning in the hearts of true Christians and breaking his affections in unutterable groanings Finally Beloved no Christian must entertain thoughts of travailing to Hierusalem any other way then CHRIST went and it is written that our Lord went to Hierusalem that signifies the sight of Peace by Bethany which signifies the house of griefe In a mystery to decipher that the hearts must be acquainted with sorrowes the eyes with teares that would come to the sight of true peace in beatificall vision St. PAUL would have us looke unto IESUS the authour of our Faith and if we looke upon him shall we not see him a man of sorrowes compounded as it were of sole griefe who having no sinnes of his owne to sorrow for lamented the sinnes of all the world assuming on his blessed soule a sorrow equivalent to them all and the pure griefe of the Religious mourning for the sinne of others hath the best proximity to the holy sorrow of our Lord. I conjecture that men said our Lord was Ieremie rather then some other of the Prophets for that the vehemencie of Christs bewayling those corrupted times presented the spirit of that mournfull Prophet
lib. 2. cap. 4. NON SVM MELIOR PATRIBVS LONDON Printed for IOHN CLARK and WIL COOKE 1637. BEATI QVI ESVRIVNT MATTH 5.6 Blessed are they that hunger and thirst after Righteousnesse for they shall be satisfied CHAP. I. What Christian hunger is and the sustenance thereof THis Beatitude which perfects Desire succeâ—ds orderly after the former qualifying anger that the other having rectified the Irascible facultie this might accomplish to Concupiscible and the Soule having purged ill humours in godly sorrow and concocted passions in holy Meeknesse growes hungry and thirsty of righteousnesse CHAP. 1. Spirituall desires are expressed by hungring and thirsting as connaturall to new life and aspiring after all kindes of good in all extent and variety of affects and issuing from all parts and powers Psal 84.2 and most importunate and working Hunger and Thirst either of them signifieth ardent desire both together the most exceeding vehemencie thereof all this implies the excellent vertue of Grace which by guidance of the Spirit is thus desired In common hunger and thirst there is a want and a sense thereof and a desire of such reliefe as is naturally knowne requisite and paine till such supply be made In this Christian hunger thirst there is likewise an apprehension of our deficiencie and a longing for the succour which is spiritually knowne convenient to strengthen the soule and much inner straitning and drynesse till therewith refreshed ANGELOMVS teaches rightly a In 1. Reg. c. 2. Famelicos fidei praevidit that our Lord saying blessed are they that hunger had an eye to faiths hunger bitten For the hunger and thirst must be correspondent to the food which being Evangelicall comfort in remission and sanctification requires evangelicall appetite in faith and repentance wee must not onely perceive our owne emptinesse by the Law but in the Gospell have sense and knowledge of divine goodnesse and supernaturall sweetnesse or wee cannot hunger and thirst righteousnesse Now wee ought to understand that in Spirituals the appetite is aswell from God as the meate Neither could wee hunger the bread that comes downe from heaven unlesse as St. FVLGENTIVS speakes b Ad Monimum de prae destinatione l. 1. c. 1. Nisiah ipso fastidientibus esuries detur qui se ad satiandos esarrentes donare dignatur Hunger were granted to them that loath meate by him that vouchsafes to give himselfe for satisfying meate to the hungry For as an affection above nature it is immediatly froÌ„ God the infuser of all grace and donor of all blessednesse who denies it to none that labour for it as they are assisted by the helpes which for CHRIST'S sake bee graciously affoorded unto all Therefore Paschusius soundly applies this hungering against sloathfull remisnesse c In Matth. 5. Esurientes non torpentes neque in se aut in suis quibusque rebus affluences and not doing what in vs lyes and against all proud resting content in our owne store and what wee have or can have of our selves without the free grace of God in CHRIST ever inabling us Luk. 1.53 Whereas in participles is signified acts with the continuation thereof when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that be hungering and thirsting it is implyed that hunger and thirst in those that will be blessed must be perseverant unto the day of refreshment and that they must runne through our whole life and the sounder life the more hunger Psal 42.12 In Gods temple the fire must not goe out by night Levit. 6.5 And the mysterie thereof as St. CYRIL declares is d Hom Pasch 2 p 20. That the fire which CHRIST came to send must be cherished in us all the time of our lives that wee may be ever fervent in Spirit Rom. 12â— 11 inflamed in buâ—ning desires Shortly then the hunger here blessed is the advancing the desire of righteousnesse above all other desires either that wee have to any inferiour good S. Chrys in Psal 41.1 S. Aug ad MaximaÌ„ Out of which Bishop Prima siut transcribes in Apoc. 1. or that the wicked have to any evill which is the worke of the Spirit of might and fortitude that subdues all severall pleasures and masters all paines in the way to righteousnesse 1. Iohn 4.4 Greater is hee that is in you then bee that is in the world therefore as a more powerfull Agent hee exciteth stronger desires to holinesse in the religious then they be that transport carnals to ungodlinesse S. Chrys hom 75. and make them more hungry of their lusts then of their meate The food of the hungry is Righteousnesse that is absolute conformity to Gods will for wee hunger bread to doe Gods will on earth as it is done in heaven S. August contr 2. epist Pelagian lib. 3. c. 7. The world hath a Dogs appetite insatiably hungers and thirsts but what rapine of other mens goods unjust gaine mammon of unrighteousnesse Maximus Constantinop de charitate cent 3 sent 42. But Christian hunger is to doe equity and all workes of Iustice with an abundancie of transcendent affection as inclined thereto by divine motion and that it may feede of the heavenly promises made to them if they bee done from principles of grace Yet rests it not in particular Iustice S Chrysost but extends it selfe to universall righteousnesse in all duties to God and man to righteousnesse as righteousnesse in all the latitude And none can bee righteous without such thirsting because as PLATO defines Righteousnesse is a e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habite whereby the bavir is Indiciously desirous of whatsoever appeares good unto him Hence the Christian longs not onely himselfe to be completely just but that Iustice might also have a perfect worke in all others prayes and labours that the whole world might be a Paradise all things carried according to the highest right All righteousnesse is to a good heart as the best meate to a hungry stomach Psal 119.130 How sweet are thy words unto my taste for my owne sustenance and confirmation sweeter then honey to my mouth in the refreshing of others Quia plus ut dâ—lectat prouemi aedificatio quà m abiqua terrenaruÌ„ rerum dulcedo for the edification of my neighbours doth more delight mee then any sweetnesse of any earthly thing CHAP II. Of the effects and Characters of gracious hunger IT layes a holy and pleasing necessity upon the minde will and affections 〈…〉 in Matth. 5. that they cannot but thinke of desire and covet Righteousnesse as the hungry and thirsty doe 〈◊〉 and drinke Deut. 6.7 8.9 There is a proverbiall speech that hunger breakes through stone walls with what violence doth our sweet Master cast downe the Prince of Apostles Math. 16.23 when hee was objected an a fence betweene him and his meat this sacred hunger wrastles through all impediments of divine service stands not upon labour or cost so it may eare the 〈◊〉 sets the
soule besides it selfe in affection to righteouâ—â—â—sse that it is senselesse of trouble in Gods cause CHAP. 2. and distracted that I may so say after St. BASIL with divine distraction for the fruition of good a De incorrupta Virginitate pag. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may enjoy as much as it would of that which is really contentfull nor can there be mingled such a bitter cup as the thirsty spirit would not for righteousnesse sake gladly drinke Prov 27.7 The full stomack loâ—theth the hony-combe but to the hungry soule every bitter thing is sweet as Salon interprets to him that hungers and thirsts righteousnesse all the bitternesse of adversitie in this life is sweetnesse which he patiently indures for the love of eternall b Omnem amaritudinem pro du ceâ—ine sumâ—t quia pâ—t eater sustinet omnem praesentis vitae adversitatem pro amore su pernae id est aeternae beatitudines blessednesse Secondly hunger of Righteousnesse inferres abstinence from the worlds dainties and labouring for the meate which perisheth not For will if unsâ—ined workes to its power and as St. MACAR inquires What is the demonstration of c Hom. 37. ad fin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will but voluntary labour The hungry Christian makes Religion his meate d In Cant. serm 5. Quandoquidem pinguis jam factas est panis Christi Tractatur in conciliis disceptatur in judiciis disputatur in Scholis caÌ„tatur in Ecclesiu religiosa sunt h ec negotia sed vade ad exitus aquarum pensa quis generalior istoruÌ„ finis fit operum vide si non per haec omnia quadam exerceantur mercimonia de Christo quastuosares nomen est Christi affects other things in reference to that and not that in reference to other things as many are hungry of divers offices in Christianity for temporall living not for eternall life now that CHRIST'S bread is not dry many would eate it in sensuall appetite Gravely our Countriman GILBERT Hee is handled in Councils discussed in Consistories disputed in Schooles sung in Churches all those are Religious imployments but ponder what is the more generall end of all these workes see if by all those there bee not made marchandises of Christ CHRIST'S name is a gainefull thing But hee that hungers Righteousnesse is farre from ayming principally or greatly at temporall advantages in Sacred functions It is an observation of St. GREGORIE Some that they may enjoy God use the world by the way and some that they may e In Iob. l. 2. cap. 5. Sunt nonnulli qui ut fruantur Deo dispensatore utuntur hoc saeculo sunt nonnulli qui ut fruantur hoc saeculo transitorie uti volunt Deo enjoy the world will use God on the by but they that hunger righteousnesse make it their chiefe and their all Eccles 12 they are not of them that use God and his worship as if they used him not in service to the Scene and Hypocrites stage but they cause all things to stoope to righteousnesse and in the Kingdome of grace let grace have the dominion and command all Thirdly hunger of Righteousnesse devotes us to Gods word the food of our Soules as naturall hunger affects men to ordinary meate and drinke Theod. studita ser 4. Thus blessed Caesarius resolves Thou doest hunger righteousnesse if thou beest disposed meekely and chearefully f Iustitiam esuris si verbum Dei patienter libenter audire volueris Hom. 26. Where hee much urges this matter to heare Gods word There is no hunger in him that leaves his stomach at home when hee comes to Gods house Now hunger is not affectate of this or that juncate but desirous of wholsome food therefore they but pretend hunger that are of itching eares or of dainty eares Of itching Eares that divert the hearing of sound doctrine proposed by the holy Catholique Church and are insatiable in gâ—dding to some Lectures where teachers raise doctrines of their owne fancie and make uses against the publique Spirit and for the private ghost of every hearer which sutes to the lust of women and vaine men who thereby are exempt from all judgements but their owne and made Iudges of Scripture and at liberty to deny whatsoever they list not to say the Scripture meanes and take into their faith what they please to hold the Scripture intends 2. Tim. 4.3.4 Of dainty eares that listen more after curious termes and passages of wit that furnish the tongue then effâ—ctuall dispensing of truth that may convert the conscience and nourish the heart Ezech. 33.32 Marke what the great Preacher St. Chrys tells his auditory this destroyes the Church that you seeke not to heare a pricking Sermon but one that may delight in the sound and composition of words hearing us as it were Ministrels and we doe miserably following your lusts when it were expedient to root them out g Tom. 4. ser 3 4. In Actâ— ser 16. To him that hath hunger the whole Scripture is refection and profitable to edifie in Righteousnesse 1. Tim. 3.16 which is assured by our Lord saying Man shall not live by bread alone but by every word that proceeds out of the Mouth of God Matth 4. Shall not that be favourie which God breathes DARIAN shews in his h In speculo Monachorum pag. 389. glasse that the word of God hath incomprehensible sweetnesse and vertue for whatsoever the holy Spirit hath indited is in very truth vivisicus cibus and the delicious fare of a chaste sober and humble h In speculo Monachorum pag. 389. soule Hence the more holy desire hath beene kindled in any breast the more hath it burned in love to the word as DAVID the man after Gods owne heart desiring to doe whatsoever might bee pleasing unto God could not satisfie himselfe in uttering most affectionate longing admiration and respect of the word in all the titles and names thereof He that hungers righteousnesse performes service to God with such content as the hungrie and thirsty eate and drinke and applyes himselfe with like speed to Gods worke as the most hungry doth to his meate St. GREGORY NAZIANZEN writes that zeale indures no delay and one day is a whole age i Ser. 14. in Cyprian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that long and are sicke of desire The Israelites were to eate the Passeover in haste that is after the application of blessed GAUDENTIUS Non lento corde et ore languido k Tractatu 2 â—od cum omni avidirare animi quasi verè â—surientes but with all greedinesse of minde as truly hungring and thirsting righteousnesse In the body weake labour and faint exercise abate stomacke and impaire health and for the soule that of St. BASIL is a sure rule l Definit coâ—â—r 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever referres to godlinesse if it be not done with love and life it is dangerous We must suppose
all might since the munificence of God is so great CHAP 4. so great his loving kindnesse so great his liberality that he is ready at all thy desires for asmuch as it is he that â—oves thee to deâ—â—re and pray and permits no one desire or sâ—gh sent up to him to returne voide or empty for that I speake not of other secrets which he workâ—th in thy soule either he more clearely iâ—â—ightens thy heart or more effectually drawes or more sweetly aâ—ures or more deepely wounds or inflames with more vehement love or infuses new grace or increases and confirmes what was given before or he graciously refresheth thy minde or intimately joynes and unites himselfe CHAP. IV. Touching the way of freshing Spirituall appetite ST MARKE the Hermire rightly affirmes it a good beginning a De tempâ—â—â—â—â—â— in serm of grace when a man afflicts himselfe uses the helpe of hunger and thirst that he may not be full and thinks himselfe just and rich in grace It is a fine course to frequent fasting that men may have a feeling of their imperfection and not conceit themselves with Laodicea to bee wealthy and neâ—d nothing as it befell brightman and the Desciplinarians his admirers to take into their Faith an idle fancie that their Geneva is Paradice my Heaven upon earth perfect for Doctrine and Discipline and government and when none are more distempered to imagine none sound but themselves That we bee not sicke of like disease wee must by the meanes aforesaid sharpen our stomacke to the best things and the emulation of the primitive Church for voluntary disciplining our selves with the blessed Apostle 1. Cor. 9 in labour and watching and such kinde of restraints and devout exercises hath the force of affliction and the operation of Mandrakes to provoke appetite Cant. 7.13 The Mandrokes as one gathers out of b Lucas Abbaâ— in summariola ex Aponio Herba magni odoris inter caeteras virtutes his maximè dicitur tribuere medelam qui stâ—â—macho laborant ut nec continere nec appetere possunt cibos Cum magâ—â— desiderto in tribulatione requirunt cibos quos in delitiis fastidiebant APONIUS are a hearbe of strong savour and among other vertues chiefly medicinable for them that labour of a loathing stomache that can neither covet nor retaine their food which he interprets of afflictions that make men in their distresse with much desire to crave the food which they loath in their delights As surely under tribulation the Saints send forth more odoriferous smell the sweet odour of whose vertues which they scatter farre and wide others take to bee resemblâ—â— by Mandrakes and no question the zeale anâ— extraordinary devotion of spirituall men Angelomus is very operative to raise appetite in languishing soules Chriâ—tendome is growne coathy-stomackt men loath Manna and hunger for husks If notice be given that small doles of common meat shall be dispensed with what greedines and violence will multitudes croâ—d in bâ— when wisedome hath furnisht a table and invâ—â—â— good 〈◊〉 constitucions must â—â—â—pell them to come or Gods house will be empty and his board unprovided of guests Could we be perswaded now to goe in the Churches fields and scent the Mandrakes Matth. 13.7 how would the blessed Martyrs and Confessors religious men holy Virgins Widowes our zealous forefathers how would they have prized the means and opportunities that we neglect confer we the fresh appetite and active religion of our renowned Ancestors with the deadnesse of our barren faith and professing devotion and shall not men bee confounded for their indifferency and luke-warmnesse Now the best exercises to perfection holy dayes holy vowes holy vigils holy procession set fasts set prayers are lamentably slighted and those pious exercises that be frequented are generally followed more for custome then conscience and men are induced to â—â—te rathâ—r to satisfie others then for any hunger and whereas they should hunger and thirst heaven they hunger and thirst earth and this world nay hell and make provision for most unreasonable worse then heathenish lusts Then if there be any scent or savour in us let us smell the Mandrakes among other royall Dâ—â—â—d that breathes forth every where incomparable affection to Gods sweet ordinances patient Iob that esteemed the word above his appointed 〈◊〉 above other our deare Lord Iesus whose meaâ— and drink was to doe the will of his heavenly father that if our stomack be not 〈◊〉 killed we may recover appetite and be bleâ—â—â—d hungering and thirsting righteâ—â—shes DIONYSTUS CARTHUSIANUS was a learned and godly man he in his Sermons oft excites to this hunger therefore I will end this Chapter with a little touch of his ardent incentives to it Excellent and choise Christians are said to be full of grace not that they may not receive more grace but because they abound in the grace of God and gifts of the Spirit howbeit they dayly grow in grace and the more plentifull grace they have obtained the more abundantly they promerit to bee perfected in grace and the more they are replenished the apter are they rendered for the increasing of grace for which cause our SAVIOUR sayth to him that hath shall be given and hee shall abound grace issues of grace profiting is in order and serves to proceeding Furthermore as one sinne by the guilt and burthen of it inclines to another and makes a man more unworthy of grace therefore it is written peccator adjicit ad peccandum so one good worke disposeâ— to another for this is certaine that how much the more perfect and vehemenâ— any is in love so much the more earnest speedy readie frequent and fâ—â—vent affects hath hee to GOD and so much the more fully and frequently doth hee execute the Acts of other vertues in due time c De S. Stephano ser 1. Circa Epist and place Wherefore as Student of Spirituall affections wee are dayly to exceed our selves in our first fervour and first diligence and most vigilant custodie of our hearts and senses striving to grow in Faith Hope Charitie and the gifts of the d In festo conceptionis Mariae ser 6. blessed Spirit Labour â—e continually to avoid ordinary negligences vanity sloth lightnesse CHAP 4. I to abhorre all veniall sinnes quasi mortalia as if they were mortall to make dayly progresse in humility patience meeknesse sobriety and other morall vertues that we may learne wholly to breake represse and beate under foot the beastly movings and assaults of all passions cease we not a day to advance our hearts in Prayer unto our LORD and Maker to insist in close meditations wholly to devote our selves to vertuous deeds and often to intend and direct all things to the honour and glory of God that wee may truly say with the Psalmist oculi mâ—i semper ad Deum ever zealous and praying for the common good of the Church with burning desire and longing that GOD may be duely honoured of
which really exist cannot divide it from GOD but no other thing that might bee should be able to estrange it If God should create more excellent creatures then any are how excelling soever they should never alienate the affection of a pure heart from the Lord himselfe That of DE Kâ—MRIS agrees with the experience of a Spirituall man De imitatione Christi l. 2. c. 6. Refusall to bee â—â—â—forted by any creature is a signe of great Puritie and inner repose The pure hâ—â—rt denyes coniunction with any creature and 〈◊〉 〈◊〉 above 〈…〉 after the 〈…〉 of God himselfe 〈…〉 of his 〈…〉 aside Riches CHAP. 3. Honour Pleasure Earth and Heaven Angels Archangels Cherubin Seraphin stand you also aside It is immediate union with God himselfe and the sweet confirmations of his love made by himselfe in his owne person that I seeke and which alone can content mee CHAP. III. Of the Excellency of Puritie WOrthily RADULPHUS FLAVIACENSIS on Lev. 21.28 Whatsoever living thing is consecrated to God it must dye They that are CHRISTS crucifie the flesh and the affections thereof let men therefore praise their Fastings their Watchings their relieving the Poore their visiting the Sicke sancta sunt ista omnia these things are all holy but if any purifying his conscience before God mortifie the vices thereof hoc sanctum sanctorum est this is the holy of holies whose praise is not of men but of God Naturally looke how much more excellent any creature is so much more simple and pure and the most perfect condition of the creature is to retaine its simplicitie and be purged from all things adventicall and meaner then it selfe By Puritie the Soule returnes in Gods helpe to its originall integrity and this none can be ignorant of that any 〈◊〉 in polluted by mixture of that which is baser then it selfe as gold by that of silver wine by that of water whence PLATO a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defines purity a separation of the worse from the better Now for that all things in the world are inferiour to the soule the mingling it selfe in them defiles it and as it separates from them it growes purer and more accommodate for God In like sort things are improved by ingredience of that which is better then themselves as other mettals by that of gold Iudge then what the prerogative of Purity is whereby the soule inheres in God and comes to bee one with him that is infinitely good It is an elegant observation of St. VINCENTIUS b Domin 15 ser 15. that a Pope or Emperour receives more honour from being Gods servant then a commander of men because every creature that is middle between inferiour and superiour takes greater dignity from subjection to the superiour then by dominion ever the inferiour as water takes pollution from the earth purification from the ayre If there were any grace diviner then Puritie GOD that iâ— the Ocean of all perfections would not from it bee called light and call his 〈◊〉 Children lights as keeping their Puritie in coâ—â—â—â—t geâ—erations as the Sunne beames doe theirs when they shine on most impure places thâ—â— holy Ephâ—â—â— c De perfections Mâ—naâ—â—i p. 474. gives the reason Blessed 〈◊〉 the pâ—â—e in heâ—â—â— because like the Sunne they shine even in darknesse Albeit our God and Saviour hath not in vaine the name admirable and all things that are his are wonderfull Neverthelesse nothing so taâ—es Saints as his holinesse and beares them into eternall admiration Psal 57.4.10 Holy DAVID in God praises his word magnifies more the goodnesse and holinesse of God in his word then his hignesse and greatnesse in the world and therefore gives the booke of Scripture the prelation to the booke of Nature The holy Angels that are of all creatures the nearest to God and see him in his light cry holy holy holy Lord God of Hosts Psa 6 3. Rev 4.8 Thrice holy Father Sonne and blessed Spirit as admiring God for his holinesse and rejoycing therein to be like unto him The Seraphims that have high degree among Angels burne most in the love of God and sing most in the praise of his holinesse crying to utter vehement affection in them and joyful adoration of the holines so repeated by them the holy Angels and perfected spirits might cry all and onely wise omniscient and innumerable other Epithors of divine exaltation but without ceasing they reiterate the memoriall of holinesse as most pleasing to God of all his titles and for the honour whereof he principally ordained the greatest of all his works Gods incarnation and mans redemption Whence we may be astonished considering the dulnesse of lapsed man that having possibility and commandement to be holy as God is holy nills that but would faine be like God in greatnesse not in goodnesse forgetting that the divell and man sell for that the 〈◊〉 and the other as St. GREGORY d In Iob. l. 29. c. 6. Esse Deo similis non per justitiam sed per potentiam concupivit notes CHAP. 6. was affectate to bee like God not in purity but in power men are desirous to follow CHRIST on the water but not on dry ground ambitious to be like him in miraculous actions not studious to take after him in the morall But whatever carnals may fancie who so as have any sense of holinesse desire likenesse therein to God above all other things that are excellent and wherein they might possibly resemble God For Bâ—loved ponder all the degrees wherein it is possible for men to bee like God are they like him in being So are stones Are they like him in motion So are starres Are they like him in life So are trees Are they like him in sense So are beasts Are they like him in reason So are Divels There remaines onely being like him in Grace and so are none but Saints and Angels Why then resolve we not that the best that can bee in the Creature is to be pure as GOD is pure To bee pure God is impossible for the creature sicut Deus to be pure as God is the next altitude thereunto hence that word Psal 80.6 I have said you are Gods is by the Fathers applyed to the adopted and sanctified as advanced to the highest representation of God The Arâ—â—pagite among others passeth this sentence e D. Dionysus de Ecclesiastica hierarchiâ— c. 1. There is no other way to salvation but for him that would come to salvation to become a God And what would he be 〈…〉 not be a God 〈◊〉 would he wish to 〈…〉 regards not to be like God CHAP. 3. We say of those that are eminently gracious that they have much of God in them and the holy man is stiled the man of God Vertues what are they f Lib. 4. cap. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee void of anxiety duplicity impuritiâ— to speake with St. Damascene other then Characters of the divine nature Is
deceive not the Client with vaine hope neither is he worthy the patronage of an Advocate or Counsellour who governes not himselfe by his counsell and verily it suits not with him whom wee hold for an Oratour wittingly to maintaine unjust matters And if a man could not be a good Pagan Oratour and wittingly defend in an unjust cause with what face shall he beare the name of a Christian Lawyer that râ—gards not causes but fees Let them looke to their consciences and practises Theologues unanimously agree that Pleaders are bound to restitution if after they take knowledge thereof they beare out an urighteous suite Apost constit l. 4. c. 3. St. CLEMENT testifies that from the beginning Bishops were to repudiate the oblations of notorious sinners and among other to shunne pleaders that undertooke the defence of an unjust cause S Gelasius p. 1. Adversus Lupercalia Bonarum causorum impugnatio malaruÌ„que defensio And St GELASIUS concludes among other sinnes that attract generall judgements the impleading of good causes and defending of bad Now if they except that Divines dispute against the truth and why then may not they pleade against it If the cause goe ill the blame is in the ignorance or oversight of the Iudge The answere is ready and cleere that Divines dispute against the truth onely for exercise neither intending nor induring any to be borne into credence by their arguments which if they conceive any to bee themselves are tyed to solve them And wee are not against Lawyers pleading at their pleaâ—ure in their hals and chambers for triall of their wits and bolting out cases but in judiciall pleas when the reall interests of men are in earnest skanned every good man must say with PAUL I can doe nothing against the truth but for the truth and by our rules if pleading an ill cause they see it taking themselves are obliged to discover the mist that obscures the truth My other suite to Lawyers is that they would be pleased to consider that our speciall vocation must hold intelligence with our generall calling and therefore because all men as Christians are called to peacâ— and ought what in them is to prevent contention and promote peace Lawyers when Cliâ—nts repaire to them like as they give them advice for their suits as Lawyers so as Christians they are to give them counsell of peace I spare to suggest how if God put these good motions into their hearts they will not want words to incite unto peace and a word from one of them will be more prevalent then an oration of some other There is reason they should be more jealous of themselves then â—thâ—â— men that they bee not criminall in omitting 〈◊〉 perswade peace because their gaining by the contrary puts them in danger to neglect the most Christian office As Hos 4 8 God complained of the Leviticall Priests that they did eate up the sinnes of his people and set their heart on their iniquity Whereas sacrifices served among other uses for a kinde of mulct to restraine sinne divers that lived thereby counted other mens sinnes as their meate and drinke and because the more sinnes CHAP. 4. the more sacrifices they lift up their hearts in desire of them and joyed upon complaints and informations So there is perill left the livelihood of men increasing by suits they should forget to sorrow for the contentions multiplying in their countrey for preventing whereof a conscientious man of law will binde himselfe seriously to commend peace unto all that have recourse to him for counsel And in so doing we will wish that eminent profession good lucke with their honour and that they may still ride on and prosper CHAP. IV. Touching the publique Peace of a Common-wealth PVblique Peace is the happinesse of a State Psal 144.13 14. Blessed are the people that are in such a case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PLATO sayes that a City is at the best by peace The Prophet could wish no greater blisse to his beloved City then that peace might be within her wals Wherefore all good subjects must concurre to make peace praying that Princes may live in peace 1. Tim. 2.2 And flie the effusion of Christian of humane bloud which condemnes their cruell spirits that rejoyce in warres and are no more affected with the shedding the bloud of those that dissent from them in some controversies of religion then if they were Turkes or Iewes or dogs but God wil scatter over all desolate places the people that delight in warre according to the prayer indited by his owne spirit peace is the end of warre Deut. 20.10 God give us peace warre be to his enemies Ier. 29.7 Christians though captives under idolatrous and persecuting states are to intercede for the peace of them and their Cities Though the Common-wealth should bee against the Church yet because the Church subsists in it she ought to seeke the peace of it Iudge then whose spirit is in too many both of the Church of Rome and of our owne Schismaticks that they esteeme it conscience to speake evill of them that are in authority if they stop the current of their faith and repute all warre religious that is against the enemies of their opinions bee such children of peace or sonnes of confusion Surely there is no greater demonstration of the malignant spirit raigning in men then to blaspheme the Gods upon earth to revile dignities attribute all publique judgments to publique authority to be turbulent in all assemblies given to change and undermine the foundations and pillars of Church and State 2. Pet. 2.11 The Angels though by their office they make report of the miscarriage of Princes yet their accusation is without railing in contemplation and reverence of their high functions and Gods image in them Iude v. 9 Hath a marvailous amplification that MICHAEL who is the prime in the supreame order of Angels when he contended with the divell the captaine of all the rankes of evill spirits durst not bring against him rayling accusation because though the divell be deserted of all grace yet he remaines in the principality of his naturals and in eye to the eminencie thereof the Angels forbeare his reproach Here is astonishment Durst not the highest Angell in heaven revile the most wicked fiend in hell and how then dare men calumniate and deâ—ame the gods upon earth But let us turne our thoughts from sectaries to meditate that where unitie is in a land illic mandavit Deus benedictioneÌ„ Psal 133.1.3 there God commands a blessing but a Kingdome divided therefore all good people must labour to preserve good correspondence betweene rulers and their subjects and good conceit each of others Seditions sidings heart-burnings distaste of the present regiment is a great unhappinesse in a state and an object of tedious consideration to the wise Iude. 5.15 Because of the divisions of Reuben there are great thoughts of heart The Politicall writers observe it a dangerous fore-runner
pursuance whereof wee shall goe through these particulars 1 The Happinesse it selfe blessed are ye when men revile and persecute you 2 The joy required in that Happinesse rejoyce and bee exceeding glad 3 The cause urging that joy for great is your reward in Heaven 4 The Argument concluding that cause for so persecuted they the Prophets which were before you First for the happinesse in suffering for CHRIST Reproches Persecutions all injuries in word or deed are blessed to the Sufferers CHRIST heere shewes himselfe as is noted by St. CHRYSOSTOME a Lib. 1. Against the dispâ—nisers of Monasticall life Opus imperfect readie to reward not onely for death imprisonment stripes but for simple disgrace and injurious speeches As in action we shall not lose the reward of a cuppe of cold water so in passion we shall not lose the recompence of a light word or gesture of disdaine Hee which touches you touches the apple of mine eye Zach 2.8 Where sayes SALVIAN b De gubern Dei l. 8. Ad exprimendam teneritudinem pietatis suae tenerrimam partem corporis humani nominavit ut apertissimè intelligeremus Deumtam parva suorum contumelia laedi quam parvi verberis tactu humani visus acies laderetur to expresse the tendernesse of his gracious affection to us he named the most tender part of mans bodie that wee might most plainly understand that with how little a touch of a small stroke the sight of mans eye would bee offended with so little a contempt of his Servants is GOD injured And say all manner of evill of you asperse you with all the evill names and words that are in use and coyne new termes to diffame you all evill is not found in any man but may be forged against him by a spitefull tongue as DAVID sayth of DOEG thy tongue deviseth mischiefe Psal 52.2 Neately St. HILARIE c Quam natura ad eloquendas rationabiles cogitationes consulti cordis praparabat ipsa potius irrationabiles cogitat iniquitates that which Nature ordained to utter the reasonable devices of an advised heart that tongue fore-runnes the heart and it selfe deviseth unreasonable imputations Broches contumelies that the heart knowes not and many times cannot beleeve so the tongue is the deviser and all the Author It is worth the observing that our Master having spoken of revilings after one word of persecutions which are the paines and penalties inflicted on Christians in their bodies and states returnes againe to more reproches and saying all manner evils that hee might insinuate a methode of the divell in his instruments first to traduce good men and causes and then to proceed against them as evill and then to publish more and more obloquie and scandalous fames of them And the same order of our Lords speech imports that shame persecutes more then paine the tongue abstracts more from CHRIST then the hand nothing goes more to the quicke in the ingenuous then infamie Hereupon Infidels Hereticks Schismaticks carnall Gospellers have alwayes with this weapon most oppugned and prejudiced the Church Neyther were there ever any more outragious in this kinde then our Sectaries and false Brethren as their libellous Pamphlets witnesse to the all world Hence the Prince of Apostles in a passage of fierie tryall interposes the speciall of reproch 1. Pet. 4.12.14 And St. Paul Heb. 10.34.11.36 records the triall of cruell mockings amongst the most vexatious of sufferings and our Saviour extends the blessednesse foâ— Persecution to all words of disgrace to upâ—old generous and noble spirits in bearing vile and ignominious speeches Yet it is heere declared that ill words bring no blisse with them unlesse they bee spoken falsely for justice the grace of other things is the discredit of d The Christians that are mispoken say it would never greeve them if they had deserved it may be put to Schoole unto Socrates who was unjustly condemned to drinke poyson and as he was setting the cuppe to his lips his wife Zantippe cried out innocentem cum perimi quid ergo inquit innocenti mihi mori sarius esse duxisti Val Max. l. 7. c. 2. passions 1. Pet. 2.20 Let patience therefore have its perfect worke Iam. 1.4 which is to suffer undeservedly with a quiet minde And to the perfection of this Beatitude it is required that we bee mispoken not alone falsely but also for CHRISTS sake As. S. ISIDORE PELUSIOTE teaches e Lib. 4. Epist 9. lib 5 Epist 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if wee bee falsely ill spoken of though not for CHRIST mee shall receive the reward of patience but we shall not partake of that high blesfulnesse which we should partake of if both did concurre The Scripture uses in one meaning for CHSISTS sake for his name for his words inlarging the glory to all sufferings that befall men because they belong to CHRIST beleeve and observe his sayings 1. Pet. 4.14 If you bee reproched in Christs name signifies that it s not properly the Christians that bee reproached but Christ in them in whose person and name and for whose cause and truth they are rejected Luk. 10.16 And therefore he so speakes PAUL why dost that persecute me Psal 69 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reproches of them that reproch thee are falne upon me the reproch is cast directly on CHRIST reflectâ—d on us as his name is called upon us were it not for our reference and obedience to him the wicked world would neither say nor doe ill by us CHAP. 3. Elegantly St. Paulinus f Epist 1. ad Aprum O beata injuria cum Christo displicere it is a blessed despite to displease with CHRIST we fare no worse then CHRIST and his name and the Gospell of grace nay the Gospell of glory which suffer with us and in us and therefore sanctifie and consecrate our sufferings to us g S. Hierom. It is a blessing to be cursed for CHRIST when CHRIST is in the cause reproch is desirable for the reproch of Christ is more honourable then the renowne of men and convertible with the glory of Angels as St. Basil writes h In Ps 55. in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art thou dishonoured for the name of Christ Happy art thou for this thy shame shall be turned into an Angels glory Wherefore to bee reproched and persecuted not in the name of a morall honest man and a Philosopher but in the name of a Christian and true Beleever is the highest advancement and doth consummate the blisse of Passion CHAP. III. Touching the joy requisite in suffering THat for the happinesse in suffering now to the joy required in that happinesse Rejoyce and bee exceeding glad Rejoyce bee not onely patient as in that which hurts not but joyfull and thankfull as for a beneficiall favour Bee exceeding glad as of an extraordinarie furtherâ—nce and preferment in CHRIST Count it all joy when yee fall into many temptations Iam. 1.2 For there is