A SOVEREIGN ANTIDOTE To drive out DISCONTENT In all that any way suffer Affliction. As also the Benefit of Affliction; and how to Husband it so, that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents. Together with the Wit, Generosity, Magnanimity and Invincible strength of a patient Christian Rightly so styled, and as is herein Characterised Extracted out of the choicest Authors, Ancient and Modern, both Holy and Humane. Necessary to be read of all that any way suffer Tribulation. The Second Part.  
By R. Young, of Roxwell in Essex, Florilegus.  
Licenced and Entered according to Order.  
All that will live godly in Christ Jesus, shall suffer persecution,  2 Tim. 3.12. 
LONDON, Printed for the Author and are to be sold at his House near the Windmills, next door to the three Colts: with more than forty other pieces, by the same Author. 1668.   
A SOVEREIGN ANTIDOTE To Drive out DISCONTENT, etc. PART. II.  

CHAP. I.  
IN the former part I have Shown the several Reasons, why God suffers the best of his Children to be afflicted; with the manifold benefits and advantages they make thereof. Now that some may be persuaded to make this use of their sufferings, and that we may also put to silence the ignorance of others; (foolish men who are mistaken in judging of this matter, supposing it a base thing to suffer injuries unrevenged) see the Reasons which deservedly make God's children so patiently to suffer wrongs that the men● of the world never dream of: And how, through the study of virtue and Christian prudence, they make the servile passions of their minds (fear and anger) subject to the more worthy faculties of their souls, reason and understanding. The reasons thereof are these.  
1. Because it is more generous and laudable to forgive, than revenge▪ Certainly, in taking revenge, a man is but even with his enemy; but, inpassing it over, he is superior to him: for it is a Prince's part to pardon: yea, quoth Alexander, there can be nothing more noble, than to do well to those that deserve ill. And St. Gregory, It is more honour to suffer injuries by silence, than to overcome them by answering again. Princes use not to chide when Ambassadors have offered them undecencies, but deny them audience as if silence were the way royal to correct a wrong. And certainly, he enjoys a brave composedness, that seats himself above the flight of the injurious claw: Like the Emperor Augustus, who though of a most tenacious and retentive memory, would forget wrongs, as soon as they were offered: Or Agathocles, Antigonus, and Caesar, who being great Potentates, were as little moved at vulgar wrongs, as a Lion at the barking of Curre●▪ yea, the Orator gives it as a high praise to Caesar, that he could forget nothing but wrongs, remember nothing but benefits; and who so truly noble as he that can do ill, and will not?  
‛ True, It is not rare to see a grea● man vex himself at the neglect of a peasant, but this argues a poor spirit: A true Lion would pass it by, with an honourable scorn▪ You'd confess then 'tis Princely to disdain a wrong: and is that all? No, forgiveness, saith Seneca, is a valiant kind of revenge: and none are so frequent in pardoning as the courageous: He that is modestly valiant stirs not till he must needs, and then to purpose: Like the Flint, he hath fire in him, but it appears not, until you force it from him: Who more valiant than joshua? and he held it the noblest victory, to overcome evil with good: for the Gibeonites took not so much pains in coming to deceive him; as he, in going to deliver them. And Cicero more commends Caesar for overcoming his own courage in pardoning Marcellus, than for the great victories he had against his other enemies. Yea, a dominion over ones self is greater than the Grand Signiory of Turkey. For as the greatest knowledge, is truly to know thyself; so the greatest conquest, is to subdue thyself. He is a wiseman that can avoid an evil, he is a patient man that can endure it, but he is a valiant man that can conquer it. And indeed, for a man to overcome an enemy, and be overcome by his own passions, is to conquer a petty village with the loss of a large City. What saith a Father? Miserable is that victory wherein thou overcomest thine enemy, and the Devil in the mean time overcomes thee: thou slayest his body, the Devil thy soul. Now we deem him to have the honour of the war, that hath the profit of it. But as an Emperor said of the means prescribed him to cure his Leprosy (which was the blood of Infants) I had rather be sick still, than be recovered by such a medicine: so wilt thou in this case, if thou hast either bowels or brains. Yea, if the price or honour of the conquest be rated by the difficulty; then to suppress anger in thyself, is to conquer with Hercules, one of the Furies: To tame all passions, is to lead Cerberus in chains: and to endure afflictions and persecutions strongly and patiently, is with Atlas to bear the whole World on thy shoulders as saith the Poet.  
It is no shame to suffer ill, but to do it: to be evil, we are all naturally disposed: to be holy and good, is the difficulty. Yea, every beast and vermin can kill: it is true prowess and honour to give life and preserve it. Yea a beast being snarled at by a cur, will pass by as scorning to take notice thereof. ay, but is it wisdom so to do? Yes, first, the ancient received opinion is, that the sinews of wisdom, are slowness of belief and distrust. Secondly, None more wise than Solomon, and he is of opinion, That it is the glory of a man to pass by an offence, Prov. 19.11. We fools think it ignominy and cowardice, to put up the lie without a stub: a wrong, without a challenge: but Solomon● to whose wisdom all wise men will subscribe, was of another judgement; and to this of Solomon, the wisest heathen have set their seal: Pittaeus the Philosopher holds, That, pardon is better than revenge, inasmuch as the one is proper to the spirit, the other to a cruel beast. And Demos●henes being reproached by one, answers, I will not strive with thee in this kind of fight: in which he that is overcome is the better man. But, how Socrates, whom the Oracle of Apollo pronounced the wisest man alive, and all the rest of the Philosophers approved of it, both by judgement and practice; we shall have occasion to relate in the reason's ensuing. No truer note of a wiseman than this; he so loves as if he were to be an enemy, and so hates as if he were to love again. We know a spark of fire falling upon a solid body, presently goes out, which falling upon combustible matter kindles and burns: Now as with fire, the light stuff and rubbish kindles sooner than the solid and more compact; so, anger doth sooner inflame a fool than a man composed in his resolutions. This the Holy Ghost witnesseth Eccles. 7. Be not thou of a hasty spirit to be angry; for anger resteth in the bosom of fools, vers. 9 So much fury, so much folly: the more chafing, the less wisdom. I confess, I find some wise men extremely passionate by nature, as there is no general rule but admits of some exceptions: Even God himself, had particular exceptions, from his general Laws: as the Cherubims over the Ark, was an instance against the second Commandment: the Israelites robbing the Egyptians against the eight: the Priests breaking the Sabbath, Matth. 12.5. against the fourth: and Phin●as killing Zimry, against the sixth, Numb. 25.8. And these, as they are more taken with a joy, so they taste a discontent more heavily: In whom Choler like fire in stubble is soon kindled, and soon out: for they are stung with a Nettle, and allayed with a Dock: being like Gunpowder, to which you no sooner give fire, but they fly in your face. And they say these hot men are the best natured; but I say; then the best are nought: And it is a strange fit that transforms a wiseman (with Apuleius) into an Ass; yea, a Tiger. And others again, none of the wisest, who are free from being affected; And as they never joy excessively, so they never sorrow inordinately; but have together less mirth and less mourning; like patient Gamesters, winning and losing, are all one. But for the most part, it is otherwise. Yea, impatience is the Cousin-german to frenzy. How oft have we heard men that have been displeased with others, tear the Name of their Maker in pieces?  
And lastly, This of all others is the most divine and Christianlike revenge; witness our Saviour Christ, who by death, overcame death (as David cut off the head of Goliath, with his own sword) and even then triumphed over his enemies, when most they seemed to triumph over him, Col. 2.15. And the Martyrs, who are said by the Holy Ghost, to overcome the great Dragon, that old Serpent called the Devil and Satan, in that they loved not their lives unto the death, Rev. 12.11. Their conquering was by dying, not by killing: and, can the back of Charity now bear no load? are the sinews of Love grown so feeble? And holy David, who when he had Saul at his mercy, instead of cutting off his head, as his servants persuaded him, only cut off the lap of his garmnet, and after thought that too much al●o. And at another time, when the Lord had closed him into his hands, finding him asleep in the Fort, instead of taking away his life, as Abishai ●ounselled him, he took away his Spear, and instead of taking away his ●lood from his heart, he takes a pot of water from his head. That this kind of revenge for a man to find his enemy at an advantage, and let him depart ●ree, is generous and noble, beyond the capacity of an ordinary man: you may hear Saul himself confess, 1 Sam. 24.17, to 23. Again, when the King of Syria sent a mighty Host to take Elisha, and the Lord had smote them all with blindness, and shut them into Samaria; what doth the Prophet? slay them? No: indeed the King of Israel would fain have had it so, his fingers itched to be doing: but Elisha commanded bread and water to be set before them, that they might eat and drink, and go to their Master, 2 King. 6.22. So a Christian truly generous, will omit no opportunity of doing good: nor do evil, though he have opportunity: for to may, and will not, is the Christians laud.  
Which yet is not all, for besides that it is the most generous, noble, valiant, wise, divine and Christianlike revenge, to pass by and forgive injuries; our Saviour Christ, in whom is the fountain of all wisdom and knowledge, as all the senses are in the head, Zach. 4.12. allows none for magnanimous, but such as together with forgiving, bless those that curse them, and do good to such as hurt them, Matth. 5, 44. The case of Moses, Steven, and many others; as I shall show in Chapter 31. which is true generosity indeed. But how contrary is the opinion of the World, to the judgement of God, and the wisest of men concerning valour?   

CHAP. II.  
2. BEcause suffering is the only way to prevent suffering; Revenge being one of those remedies, which, not seldom, proves more grievous than the disease itself. When once Xantippe, the wife of Socrates, in the open street plucked his cloak from his back; and some of his acquaintance counselled him to strike her: he answers, You say well; that while we are brawling and fight together, every one of you may clap us on the back & cry; Ho, well said, to it Socrates: yea well done Xantippe, the wisest of the twain. When Aristippus was asked by one in derision, where the great high friendship was become, that formerly had been between him and Aeschines? he answers, It is asleep, but I will go and awaken it; and did so, lest their enemies should make it a matter of rejoicing. When Philip of Macedon was told that the Grecians spoke evil words of him, notwithstanding he did them much good, and was withal counselled to chastise them; he answers, Your counsel is not good, for if they now speak evil of us, having done them good only; what would they then if we should do them any harm? And at another time, being counselled either to banish, or put to death one who had slandered him; he would do neither of both, saying, It was not a sufficient cause to condemn him: and for banishing, it was better not to let him stir out of Macedonia, where all men knew that he lied; th●n to send him among strangers, who not knowing him, might admit his slanders for truth: better he speak where we are both known, then where we are both unknown. And this made Chrysippus, when one complained to him, that his friend had reproached him privately; answer, Ah, but chide him not, for than he will do as much in public▪ Neglect will sooner kill an injury, than Revenge. These tongue-squibs, or crackers of the brain, will die alone, if we revive them not: the best way to have them forgotten by others, is first to forget them 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, labour as the eclipsed Moon, to keep on our motion, till we wade out of the shadow, and receive our former splendour. To vex other men, is but to prompt them how they should again vexus. Two earthen pots floating on the water, with this Inscription, If we knock, we crack; was long ago made the Emblem of England and the Low-countrieses. 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 fight a third adversary hath a fair advantage to insult over them both, As have you not sometimes seen two neighbours, like two Cocks of the Game pick out one another's eyes, to make the Lawyer's 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 lest Satan that common and arch enemy will have us at advantage. For as vain men delight when two Dogs, or two Cocks are a fight, 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 malcontents, 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 rul●th 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 dissension will prove no small offence 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. Aristippus and Aeschines two famous Philosophers, being fallen at variance, Aristippus came to Aeschines, and says, Shall we 〈◊〉 friends again? Yes, with all my heart, says Aeschines; Remember th●● saith Aristippus, that though I be your elder, yet I sought for peace: tru● saith Aeschines, and for this, I will ever acknowledge you the more worthy man; for I began the strife and you the peace. And we read of Euclid●● that when his Brother (in a variance between them) said, I would I 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 wo●● he presently so won his Brother's heart, that he changed his mind, and they parted friends. Mild words, and gentle behaviour may be resembled to Milk, that quencheth Wild fire; or Oil, that quencheth Lime which b● 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, dot● calm his fury, so that now he sheds tears instead of blood: here was a victory gotten, and no blow stricken. The King of Israel set bread and water before the host of the King of Syria, when he might have slain them, 2 King 6.23▪ What did he lose by it? or, had he cause to repent himself? No, he did thereby so prevent succeeding quarrels, that as the Text saith▪ the bands o● Aram came no more into the Land of Israel; And such a conquest is like that which Evagrius recordeth of the Romans, namely, That they got such a victory over Cosroes, one of the Persian Kings, that this Cosross made a Law, that never after, any Kings of Persia should move war against the Romans. Actions salved up w●th a free forgiveness, are as not done▪ so every wise Christian will do good to them that do hurt to him, yea bless and pray for them that curse him, as our Saviour adviseth▪ neither is he a fool in it, for if grace comes (and nothing will procure it sooner than prayers and good examples) though before they were evil enemies; now they shall neither be evil, nor enemies. It was a witty answer of Socrates, who replied when one asked him, why he took such a 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 prattlings of mockers, and blunteth the point of their reproach. Had not Gideon, Judg. &. learned to speak fair as well as to smite, he had found work enough from the swords of 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  
Satyrus, knowing himself choleric and in that whirry of mind apt to transgress, when he but suspected ill language from any, he would stop his cars with wax, lest the sense of it should cause his fierce blood to seethe in his distempered skin. And Caesar, although he could moderate his passions, having in that civil garboyl intercepted a Packet of Letters written to Pompey from his Favourites, broke them not open but burnt them immediately. And Pompey committed those Letters to the f●re before he read them, wherein he expected to find the cause of his grief. Rage is not engendered, but by the concurrence of cholers, which are easily produced one of another, and born at an instant. When the stone and the sseel meets, the issue 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 b● Law, and he would come out again by Law: or Ahab, who because he could not have his will on Naboth, would be revenged on himself. As the mad man tears his own hair, because he cannot come at his enemies, Or Thamar, who defiled herself, to be revenged of her Father in law judah. Or the Hedge hog, which having laden himself with Nuts and fruits, if but the least filbert chance to fall off, as he is going to disburden them in his store-house, will fling down all the rest, in a peevish humour, and beat the ground for anger, as Pliny writes. Or Dogs, which set upon the stone that hath hurt them, with such 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 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 Certion in Suidas) wrestle, or (with foolish Pannus) go to law with every man we meet. And yet some (as if they did delight to vex their own souls,) like the Ethiopians, who, as Diodorus relates, lame themselves if their King be lame.  
I might go on, and 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: And lastly, I might show, that if we suffer not here with patience, we shall suffer hereafter with grief; for the wages of anger is judgement, even the judgement of hell fire, Mat. 5, 22.   

CHAP. III.  
3. THey bear the slanders and reproaches of wicked men patiently, for that they are false, and so appertain not unto them. Socrates being railed upon, and called by one all to naught, took no notice of it; and being demanded a reason of his Patience, said, It concerns me not, for I am no such man. Diogenes was wont to say when the people mocked him, They deride me, yet I am not derided, I am not the man they take me for. This reason is of more force from the mouth of an innocent Christian▪ If a rich man be called poor, or a sound Christian, an hypocrite, he slights it, he laughed at it, because he knoweth the same to be false, and that his Accuser is mistaken: whereas, if a Beggar be called bankrup, or a dissembler, hypocrite, he will wince and kick, and be most grievously offended at it. Yea, as sores and ulcers are grieved, not only at a ●ight touch, but even with fear and suspicion of being touched, so will an exulcerate mind, saith Seneca. And as small letters offend bad eyes so least appearances of contradiction will grieve the ill affected ears of guilty persons, saith Plutarch. For, let men's tongues, like Bells, give but an indefinite, & not a significant sound, they imagine them to speak and mean, whatsoever their guilty consciences frame in the fancy, and whisper in the ear: which are those evil surmises of corrupt minds, the Apostle taxeth, 1 Tim. 6.4. When like Caius the humanist, one thinks every word spoken, tends to his disgrace, and is as unwilling to bear, as forbear reproaches. But where the conscience is clear, the case is altered. Marius was never offended with any report that went of him, because if it were true, it would sound to his praise, if false, his life and manners should prove it contrary. And indeed, the best confutation of their slanders, is not by our great words, but by our good works. Sophocles being accused by his own children, that he grew D●tard, and spent their Patrimonies idly, when he was summoned, did not personally appear before the Magistrates, but sent one of his new Tragedies to their perusal, which being read, made them confess, This is not the work of a man that dotes. So against all clamours and swelling opprobries, set but thine innocency and good life, thou needest do no more. That body which is in good health, is strong, and able to bear the great storms and bitter cold of Winter, and likewise the excessive and intemperate heat of the Summer; but with a crazy and distempered body, it is far otherwise: Even so, a sound heart, and clear conscience, will abide all trials: in prosperity it will not be lifted up, in adversity, it will not be utterly cast down: whereas, the corrupt heart and festered conscience, can endure nothing, even a word, if it be pleasing, puffs him up with pride, if not, it swells him with passion. A guilty conscience (like Glass,) will sweat with the least breath, and like a windy instrument, be put out of tune with the very distemper of the air: but when the soul is steeled with goodness, no assaults of evil can daunt it. I more fear what is within me (says Luther) than what comes from without: The storms and wind without, do never move the Earth, only Vapours within, cause Earthquakes, Jam. 4.1. No greater sign of innocency when we are accused, than mildness, as we see in joseph, who being both accused and committed for forcing his Mistress, answered just nothing that we can read of, Gen. 39.17, 18. And Susanna, who being accused by the two Elders of an heinous crime (which they ●lone were guilty of,) never contended by laying the fault upon them, but appeals unto God whether she were innocent or no. And Hannah, whose ●eply to Ely (when he falsely accused her of drunkenness) was no other ●ut, Nay my Lord, count not thine Handmaid for a wicked woman, 1 Sam. ● 15, 16. Neither is their a greater Symptom of guiltiness, than our ●reaking into choler, and being exasperated when we have any thing laid to ●ur charge; witness Cain, Gen. 4.9. That Hebrew which struck his fellow. Exod. 2.13.14. Saul, 1 Sam. 20.32, 33, Abner, 2 Sam. 3. ●. jeroboam, ● King. 13.4 Ahab, 1 King. 22.27. Amaziah, 2 Chron. 25.16. Uzziah ● Chron. 26.19. Herod the Tetrarch, Luk. 3.19.20. The men of Naza●eth, Luk 4 28, 29. The Pharisees joh. 8.47.48. And the High Priests and Scribes, Luk. 20.19, 20.  
Sin and falsehood are like an impudent strumpet, but innocency and truth will veil themselves, like a modest Virgin, 2 Pet. 2.18. The more false the matter, the greater noise to uphold it. Paul is nothing so loud as Tertullus: The weakest cause will be sure to forelay the shrewdest counsel, or the loudest Advocates: Error hath always most words, like a rotten house, that needs most props and crutches to uphold it. Simple truth evermore requires least cost, like a beautiful face, that needs no painting; or a comely body, which, any decent apparel becomes. We plaster over rotten posts, and ragged walls; substantial buildings are able to grace themselves. So that as sparks flying up, show the house to be on fire, and as corrupt spittle shows exulcerate lungs; so a passionate answer argues a guilty conscience. Why doth the Hare use so many doublings? but to frustrate the scent of the Hounds. And this is one reason why the former are compared to Sheep and Lambs (Emblems of innocency) which being harmed, will not once bleat; and the latter unto Swine, which will roar and cry if they be but touched. A good Conscience is not put out of countenance with the false accusations of slanderous tongues: it throweth them off, as St. Paul did the Viper, unhurt. Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge; the Breastplate of Righteousness, the brazen wall of a good conscience, feareth no such Canons. The Conscionabl● being railed upon, and reviled by a foul mouth, may reply as once a Steward did to his passionate Lord, when he called him Knave, etc. Your Honour may speak as you please, but I believe not a word that you say, for I know myself an honest man. Yea, suppose we are circled round with reproaches our conscience knowing us innocent, like a constant friend, takes us by the hand and cheers us against all our miseries. A good spirit, will be, as Simon to Christ, its Cross-bearer. A just man saith chrysostom, is impregnable, and cannot be overcome: take away his wealth, his good parts cannot be taken from him, and his treasure is above: cast him into prison and bonds, he doth the more freely enjoy the presence of his God: banish him his Country, he hath his conversation in Heaven: kill his body, it shall rise again: so he fights with a shadow that contends with an upright man.  
Wherefore, let all who suffer in their good Names, if conscious and guilty of an enemy's imputations, repent and amend: if otherwise, contemn them; own them not so much, as once to take notice thereof. A wicked heart is as a harrill powder to temptation; let thine be, as a River of water. Yea, seeing God esteems men as they are, and not as they have been, although formerly thou hast been culpable; yet now thou mayest answer for thyself, as Paul did for Onesimus, Though in times past I was unprofitable, yet now I am profitable: and oppose to them that sweet and divine sentence of sweet and holy Bernard, Tell me not, Satan, what I have been; but, what I am, and will be. Or that of Beza in the like case; Whatsoever I was, I am now in Christ a New Creature: and that is it which troubles thee, I might have so continued long enough ere thou wouldst have vexed at it, but now I see thou dost envy me the grace of my Saviour. Or that Apothegme of Diogenes to a base fellow, that told him he had once been a forger of money; whose answer was, 'Tis true, such as thou art now, I was once; but such as I am now thou wilt never be. Yea, thou mayest say, by how much more I have formerly sinned, by so much more is God's power and goodness now magnified. As St. Austin hearing the Donatists revile him for the former wickedness of his youth; answered, The more desperate my disease was, so much the more I admire the Physician. Yea, thou mayest yet strain it a peg higher, and say, the greater my sins were, the greater is my honour: as, the Devi●s which Mary Magdalen once had, are mentioned for her glory.   

CHAP. IU.  
4. HE beareth the Cross patiently, because it is counterpoised 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, etc. but they can never take God from us, who gives all: and at the same time supplies the want of these, with comforts far surpassing, and transcending them. As when a Courtier gave it out, that Queen Mary (being displeased with the City) threatened to divert both Term and Parliament to Oxford; an Alderman asked whether she meant to turn the Channel 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? 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, etc. to laugh: not by reason of some imaginary epicycles, but by natural and palpable reasons. Yea, let death happen, it matters not: When ● Malefactor hath sued out his pardon, let the Assizes come when they will, ●he 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 sur●asseth all commending; and never did man find pleasure upon earth, like ●he sweet testimony of an appeased conscience, reconciled unto God, cleansed ●y the blood of the Lamb, and quieted by the presence of the holy Ghost. Yea, hadst thou (who most dotest upon the world) but these comforts, thou ●ouldest not change them for all that Satan once offered to our Saviour, ●nd are now accepted by many. O good life (saith an Ancient Father) ●hat a 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: ●hough he be in Phaleris Bull. For these are privileges which ma●e Paul ●appier in his chain of Iron, than Agrippa in his chain of Gold, and Peter more merry under stripes, than Caiphas upon the judgement seat: and Ste●en the like: For though he was under his persecutors for outward condi●ion, yet he was far above them for inward consolation. Neither had wealth 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 ●o him; that hath his Name written in Heaven. Surely, his soul must ●e brim full of brave thoughts, that is able to refresh himself with this Meditation, God is my Father, the Church my Mother, Christ the judge my ●lder Brother and Advocate, the holy Ghost my Comforter, the Angels mine attendance; all the Creatures mine, for use, the stock of the Church's Prayers mine for benefit; the world mine Inn; Heaven my home. God ●s always with ●e, before me, within me, overseeing me; I talk with him in Prayer, he with me in his word, etc. Sure if these be the accustomed meals of a good soul, it cannot choose but keep natural heat from de●aying, and make it happy.  
But behold yet a greater privilege; These comforts do not only support ●nd refresh us, and so supply our losses in common calamities; but even in ●he midst of tortures and torments, which otherwise were intolerable: The natural man's stomach cannot (of all enemies) endure hunger; yea a ●rison, where he must always lie under hatches, makes him all amort: but ●orthy Hawks could clap his hands for joy in the midst of the flames. And ●incentius (as Luther reports) made a sport of his torments, and gloried, ●hen they made him go upon hot burning coals, as if they had been ●oses. And another that I read of, say; My good friends, I now find it true ●ndeed, he that leaveth all to follow Christ, shall have in this world centuplum ● hundred fold more; I have it in that centuplum peace of conscience with me 〈◊〉 parting. And this made Ignatius say, he had rather be a Martyr then a monarch. Nor did he ever like himself, before he was thus tried: for when ●e heard his bones crush between the wild beasts teeth, he said, now I begin to be a Christian. And Anaxarchus being laid along in a Trough of stone, and smitten with Iron sledges by the appointment of Nicocreon 〈◊〉 Tyrant of Cyprus, ceased not to cry out, strike▪ smite and beat; it is not An●●archus, but his vail you martyr so. And a Child in josephus, being all 〈◊〉 to death with biting snippers at the commandment of Antiochus, could 〈◊〉 with a loud, assured, and undaunted voice; Tyrant, thou losest time, lo I 〈◊〉 still at mine ease: what is that smarting pain? where are those torment's which whilom thou didst so threaten me withal? my constancy more trouble's thou, than thy cruelty me. And how many more of those Martyr's 〈◊〉 Queen mary's Reign, were even ravished, before they could be permitt●● to die? so grea●, and so passing all expressing, is the peace and comfort 〈◊〉 good conscience.  
Now as the Priests of Mercury when they eat their figs and honey, 〈◊〉 out, O how sweet is truth! so if the worst of a Beleivers life in this 〈◊〉 be so sweet; how sweet shall his life be in Heaven! but I'll hold you 〈◊〉 longer in this.  
A man that hath his sins pardoned, is never completely miserable, 〈◊〉 conscience again turns his enemy: whereas on the contrary; take the 〈◊〉 happy worldling that ever was, if he have not his sins pardoned, he is completely wretched (though he sees it not:) suppose him Emperor of 〈◊〉 whole world, as Adam, when he was in Paradise, and Lord of all; what 〈◊〉 it avail him so long as he had a tormentor within, a self-condemning conscience? which told him, that God was his enemy, and knew no oth●● th●n th●t hell should be his everlasting portion? Certainly this like a dam● could not choose but put out all the lights of his pleasure, so that Paradise ●●self was not Paradise to him: which is the case of all wicked men, be the● never so great, never so seemingly happy.  
True; wicked men think the godly less merry, and more miserable tha● themselves: yea some, that mirth and mischief are only sworn brothers, 〈◊〉 this is a foundationlesse opinion. For first, no man is miserable, because 〈◊〉 other 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 wa●● many things which others may have. St. Austin before his conversion could not tell how he should want those delights, he then found so muc● contentment in: but after, when his nature was changed, when he ha● another spirit put into him; then he says. O how sweet is it to be without those former sweet delights! Indeed▪ carnal men laugh more, but th●● laughter is only the hypocrisy of mirth: they rejoice in the face only, and 〈◊〉 in the heart, as the Apostle witnesseth 2 Cor. 5.12. or as another hath it, 
Where O God there wants thy grace,  
Mirth is only in the face.  Yea, their own consciences bear me witness, as that Spanish judge wel● considered; who when a murder was committed in a tumultuous crowd o● people, beared all their bosoms, & 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 St. Augustin; for our cheeks may run down with tears, and yet our mouths sing forth praises; the face may be pale, yet the heart may be quiet and cheerful: so St. 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 counterpoised, and exceeded with blessings; have we any cau●e to be angry and impatient? What saith job? Shall we receive good at the ●●nd 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 learned 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 17, And his presence makes any condition comfortable, were a man even in hell itself. Yea, as when St Paul was rapt up to the third Heaven, he was so ravished with the joy thereof, that he knew not whether he had his body about him or not, 2 Cor. 12.2. Whether in the body, or out of the body I cannot tell, God knoweth. So 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 Gh●st, Acts 13. ●2. And as our sufferings in Christ do abound, so our consolation also ab●undeth through Christ, ● Cor. 1. ●▪ And last, 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: at it was said of Demosthenes, that he got more by holding his peace, than other Lawyer's di● 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 counterpoised 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 Keeper's Angels: thy chains thy glory: and thy deliverance salvation: Grow but heavenly minded, and thou shalt be able to extract gain out of loss: peace out of trouble: strength out of infirmity: out of tears joy: out of sin holiness: out of persecution profit: out of affliction comfort: For godliness in every si●●ness, is a Physician: in every contention, an Advocate: in every doubt, a Schoolman: in all heaviness, a Preacher; and a comforter unto whatsoever estate it comes; making the whole life, as it were, a perpetual hallelujah.   

CHAP. V.  
5. BEcause their adversaries are rather to be contemptuously pitied than maligned or reckoned of; and that whether we regard their present, o● future estate. Concerning the present; If a man distracted (and so are wicked men touching spiritual things) do rail on us, we are more sorry for him, than for ourselves: Yea, who will take in evil part the reproaches and revile 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 Ctesipho the wrestler, who would not put up a blow at the heels of an Ass, but like an Ass kicked her again. Socrates bidding good speed to a dogged fellow, who in requital of his kind salutation, returned him a base answer; the rest of the Company railing on the fellow, were reprehended by Socrates in this manner: If any one (quoth he) should pass by us displeased in his body▪ or distracted in his mind, should we therefore be angry? or had we not more cause to be 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 blaspheme● 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 censures, who if he put a Traitor into the Rubric, 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; Goliahs' own weapon shall serve to behead the Master: so this man's own tongue shall serve to accuse himself, and acquit thee. Whence those Noble Emperors, Theodosius and Honorius; would not have any punished that spoke 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.  
Again 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 Saviour 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 spoke 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 wiseman's portion to suffer of fools. Aristotle, being told that ● simple fellow railed on him, was not once moved, but said, Let him beat me also being absent, I care not: we may well suffer their words, while God doth deliver us out of their hands: for if we go on in a silent constancy, say our ears be beaten, yet our hearts shall be free. And this heroical resolution had St. Paul, that chosen vessel; I pass very little to be judged of you (meaning blind sensualists:) or of man's judgement, he that judgeth me is the Lord, 1 Cor. 4.3, 4. and indeed, an ounce of credit with God, is more worth than a talon of men's praises. I regard not (quoth Plato) what every one saith; but what he saith that seeth all things: he knew well enough, that the fame which is derived from fools and knaves is infamy, Cato was much ashamed if at any time he had committed any thing dishonest; but else, what was reproved by opinion only, never troubled him: Yea, when a fool struck him in the Bath; and after being sorry for it, cried him mercy; he would not come so near revenge, as to acknowledge he had been ●ronged. Light injuries are made none by a not regarding. The ignorant multitude among the jews said, that St. 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 Scholars; for no man knows so much, but it is through ignorance that he doth so ill. Neither doth our Saviour 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? Matth. 16.13. Wherefore in these cases it hath been usual for God's people, to behave themselves liked 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 as deaf and dumb at reproach, as any stock or stone. They that seek after my life (saith he) lay snares, and they that go about to do me evil, talk wicked things all the day; (sure it was their vocation to backbite and slander) but I was as deaf, and heard not; and as one dumb, which doth not open his mouth. I was as a man that heareth not, and in whose mouth are no reproofs, Psal. 38. 1●.13. This innocent Dove was also as wise as a Serpent, in stopping his ears and refusing to hear the voice of these blasphemous Enchanters, charmed they never so wisely, which being so, let us hear with patience, and say with Tacitus, You are able to curse, and I to contemn: Tu linguae ego aurium sum Dominus, you are Master of your tongue, and I of mine ears. What saith one advisedly? When we are provoked to fight with women, the best way is to run away. And indeed, he that le's lose his anger upon every occasion, is like him that lets go his Hawk upon every bait. Indeed in God's cause the case may differ. When julian in a mock asked Maurice Bishop of Chalcedon, why his Galilean, God could not help him to his fight; he replied, I am contentedly blind, that I may not see such a Tyrant as thou art.  
And as their words are to be contemned by us, so are their challenges to fight. When a young Gallant would needs pick a quarrel with an ancient tried Soldier, whose valour had made him famous: it was generally held, that he might with credit refuse to fight with him, until his worth should be known equivalent to his: saying, Your ambition is to win honour upon me, whereas I shall receive nothing but disgrace from you. The Goshawk scorns to fly at Sparrows Those noble Dogs 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 Stags, 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 honour, 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 Ruffian (and the blind sword makes no difference of persons) the one surpassing the other, as much as Heaven, Earth; Angels, men; or men beasts: even Aristippus (being derided by a fearless 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 King's 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 Naples and I am King of France: He is King of Sicily, and I am King of France: He is King of Novae Hispaniola, and I am King of France: He is King of the West Indies and I, said Henry, am King of France: He thought the Kingdom of France only, equivalent to all those Kingdoms. The application is 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 Lackey 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 honour to boot. I might instance the like of Pharaoh, Exod. 15.9, 10, 19 Senacherib, Isa. 37.36, 37, 38. Herod, Acts 12▪ 22, 23. and many others; but experience 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 fit above her.   

CHAP. VI  
6. BEcause they have respect unto God's Commandments who saith, By your patience possess your souls, Luk. 21, 19 Be patient toward all men, 1 Thes. 5, 14. And Let your patient mind be known unto all men, Phil. 4.5. More especially; Let not the Sun go down upon your wrath, neither give plac● to the Devil, Ephes▪ 4.26, 27. From whence observe this by the way, that he which lies down in wrath hath the Devil for his bedfellow.  
See, saith Paul, that none recompense evil unto any man, 1 Thes. ●. 15. And again, Be not overcome with evil, but overcome evil with goodness Rom. 12.21. Yea, saith our Saviour, Love your enemies, do well to the● that hate you, bless them that curse you, and pray for them which hurt you, Luk. 6.27, 28: And in case thine enemy hunger, instead of adding to his affliction, give him bread to eat; if he thirst, give him water to drink; or else thou breakest God's Commandment touching patience, Prov. 25.21. Rom. 1●. 20▪ and consequently art in the sight of God a transgressor of the whole La● and standest guilty of the breach of every Commandment, James, 2.10, 11. We know the frantic man, though he be sober eleven months of the year, yet if he rage's one, he cannot avoid the imputation of madness.  
Now as God's Children should do whatsoever he commands cheerfully, and take whatsoever he doth thankfully; so God suffers such wrongs to be, that he may exercise thy patience, and he commands thee to forgive those wrongs, that thou mayest exercise thy charity, and approve thy sincerity: Many say, Lord, Lord; but if you love me, saith Christ, keep my Commandments. It is an idle ceremony to bow at the Name of jesus, except we have him in our hearts, and honour him with our lives. Phraates sent a Crown as ● present to Caesar, against whom he was up in Arms; but Caesar returned 〈◊〉 back with this answer; Let him return to his obedience first, and then I'll accept of the Crown, by way of recog●i●ance. God admits none to Heaven (saith justin Martyr) but such as can persuade him by their works, that they have loved him. And indeed, take a man that truly loves God, he will easily be friends, not easily be provoked.  
True, take him unexpectedly, he may have his lesson to seek (even he that was the meekest man upon earth, threw down that in a sudden indignation, which in cold blood he would have held faster than his life, Exod. 32.19.) but when he bethinks himself what God requires, it is enough. When T●ribaezus a noble Persian was arrested, at first he drew his sword, and defended himself; but when they charged him in the King's Name, and informed him they came from his Majesty, he yielded presently, and willingly.  
If then we will approve ourselves true obedienciaries, let our revenge be like that of Elisha's to the Aramites, instead of smiting them, set bread and water before them: Or like that of Pericles, who as Plutarch reports, when one had spent the day in railing upon him at his own door, lest he should go home in the dark, caused his man to light him with a Torch. And to do otherwise is Ammonite▪ like, to entreat those Ambassadors ill, which are sent in kindness and love: for these afflictions are Gods Ambassadors, and to handle them rufly, yea, to repine or grudge against them, is to entreat them evil. And certainly, as David took it not well when the Ammonites ill entreated his Ambassadors, so God will not take the like well from thee, 1 Chron. 19 But secondly, as the Law of God binds us to this, so doth the Law of Nature: Whatsoever you would that men should do unto you even so do you unto them, Matth. 7.12. Our Saviour doth not say, Do unto others, as others do unto you, but as you would have others do unto you. Now if we have wronged any man, we desire that he should forgive us, and therefore we must forgive him. Nor would we have any man traduce us behind our backs: therefore St. Austin writ over his Table thus 
To speak ill of the absent forbear:  
Or else sit not at table here.  Lex talionis was never a good Christian Law. If I forgive not, I shall not be forgiven, Mar. 11.26 So to say of our Enemies, as Samson once of the Philistines: even as they did unto me, so I have done unto them, is but an ill plea. For the Law of God, and the Law of Nature forbids it; and doth not the Law of Nations also? Yes, throughout the whole world: either they have no Law, or else a Law to prohibit men from revenging themselves.  
When we have suffered some evil, the flesh, our own wisdom, like the King of Israel, 2 King. 6.21. will bid us return evil to the doer; but the Spirit or wisdom of God, like Elisha, opposeth and bids us return him good notwithstanding his evil. But the flesh will reply, he is not worthy to be forgiven: I, but saith the Spirit, Christ is worthy to be obeyed, who hath commanded thee to forgive him. Now, whethers counsel wilt thou follow? It is not always good to take our own counsel; our own wit often hunts us into the snares, that above all we would shun. We oft use means of preservation, and they prove destroying ones. Again, we take courses to ruin us and they prove means of safety. How many flying from danger, have met with death; and on the other side, found protection even in the very jaws of mischief, that God alone may have the glory. It fell out to be part of Mithridates' misery, that he had made himself unpoysonable, All humane wisdom is defective, nor doth the Fool's bolt ever miss: whatsoever man thinketh to do in contrariety, is by God turned to be an help of hastening the end he hath appointed him. We are governed by a power that we cannot but obey, our minds are wrought against our minds to alter us. In brief, man is oft his own Traitor, and maddeth to undo himself. Wherefore take the Spirits and the Words direction. Render good for evil, and not like for like, though it be with an unwilling willingness; as the Merchant casteth his goods over board, and the Patient suffers his arm or leg to be cut off: and say with thy Saviour, Nevertheless; not my will but thy will be done.  
But yet more to induce thee hereunto; consider in the last place, That to avenge thyself, is both to lose God's protection, and to incur his condemnation. We may be said to be out of his protection, when we are out of our way which he hath set us: he hath promised to give his Angels charge over us, to keep us in all our ways, Psal. 91.11. that is, in the way of obedience, or the way of his commandments. But this is one of the Devils ways, a way of sin and disobedience; and the refore hath no promise or assurance of protection: we may trust God, we may not tempt him: if we do, what seconds soever we get, Christ will not be our second. Where is no commandment, there is no promise; if we want his word, in vain we look for his 〈◊〉. When we have means to keep ourselves, God's omnipotency is for the present dscharged. If Eutychus had fallen down out of a saucy malipertnes●▪ I doubt whether he had been restored by Saint Paul, Acts 20.9. Wastes and stray●s, are properly due to the Lord of the soil: and you know what the Devil said to our Saviour, Luk. 4.6. which in a restrained sense is true. And therefore when one in God's stead rebuked Satan, touching a Virgin whom he possessed at a Theatre, saying, How dared thou be so bold, as to enter into my house? Satan answers, because I found her in my house▪ as Chrysostom delivers it. I am sure Dinah fell into foul hands, when her Father's house could not hold her: and Samson the like, when he went to Dalilah: and jonah, when he went to Tarshish: and the seduced Prophet, when he went beyond his Commission, set him by God: and many the like, who left the path of God's protection, where the Angel's guard and watch to walk in the Devils by way of sin and disobedience. The Chickens are safe under the wings of their mother, and we under the providence of our Father; so long as we hold the tenure of obedience, we are the Lords Subjects, and if we serve him, he will preserve us. A Priest might enter into a Leprous house without danger: because he had a calling from God so to do, and we may follow God dryshod through the Red-Sea. Neither need we vex ourselves with cares, as if we lived at our own cost, or trusted to our own strength: but when a man is fallen to the state of an Outlaw or Rebel; the Law dispenseth with them that kill him, because the Prince hath excluded him from his Protection. Now this being our case, say there shall happen any thing amiss, through thy taking revenge, what mayest thou not expect to suffer, and in thy suffering, what comfort canst thou have? Whereas, if God bring us into crosses, he will be with us in those crosses, and at length bring us out of them more refined. You may observe, there is no such coward, none so valiant as the believer: without Gods warrant he dares do nothing; with it, any thing. Nothing without it. Those saith Basil (to a great man that persuaded him to yield) who are trained up in the Scriptures, will rather die in an holy quarrel, than abate one syllable of divine truth. Nor would any solicit them to do ill, did they rightly know them: for what Cicero speaks of Cato (viz. O gentle Cato, how happy art thou to have been such an one? that never man durst yet presume, to solicit thee in any dishonest cause, or contrary to duty) may be applied to every Believer, rightly so styled: When the Tormentors of Marcus Arethusius (who laid to his charge the pulling down of an idolatrous Temple) offered him his pardon, in case he would give so much as would build it up again, he refused it; and being further urged to give but half, he refused it: at last, being told that if he would give but a little towards it, they would release him; he refused to give them so much as an half penny: saying, No not an half penny; for it is as great wickedness, said he; to confer one half penny, in case of impiety, as if a man should bestow the whole. A good conscience being in the greatest torture, will not give one half penny to be released, with hurt to his conscience: he scans not the weight of the thing, but the authority of the Commander: and such have no good consciences, that dare gratify Satan, in committing the least sin, or neglect God in the smallest precept. The conscionable Nazarite, Numb. 6. did not only make scruple of guzzling, and quaffing whole Flagons of wine, but of eating only a husk, or an kernel of the grape: knowing the one was as well forbidden as the other. Will any man eat poison because there is but a little of it? A small bullet may kill a man as well as a great one. Goliath was as much hurt by David's little stone, as Sampson by the weight of a whole house. And Ely died as well by falling back in his chair, as jezabel by being thrown down from an high window. And what saith our Saviour to the unjust Steward? He that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much, Luk. 16.10. He that will corrupt his conscience for a pound, what would he do for a thousand? If judas will fallen his Master for thirty pence, what would he not have done for the Treasury?  
Alas, there are no sins small but comparatively: These things (speaking of Mint and Cummin) ought ye to have done, says our Saviour, and not have left the other undone, Luk. 11.42. Wherefore it is with a good and tender conscience, as it is with the apple of the eye, for as the least hair or dust grieves and offends that which the skin of the eyelid could not once complain of; so a good and tender conscience is disquieted, not only with beams, but moats, even such as the world accounts trifles; it strains not only at Camels, but Gnats also. A sincere, heart is like ● neat spruce man, that no sooner spies the least speck or spot on his garment, but he gets it washed or scraped off: the common Christian, like a nasty sloven, who, though he be, all foul and besmeared, can endure it well enough: yea, it offends him that another should be more neat than himself. But such men should consider, that though they have large consciences, that can swallow down any thing, yet the sincere and tender conscience is not so wide. A straight shoe cannot endure the least pebble stone, which will hardly be felt in a wider; neither will God allow those things in his Children, which he permits in his enemies: no man but will permit that in another man's Wife or Child, which he would abhor in his own. A box of precious ointment, may not have the least fly in it; nor a delicate Garden, the least weed, though the Wilderness be overgrown with them.  
I know the blind world so blames the Religious, and their Religion also, for this niceness, that they think them Hypocrites for it: but this was jobs comfort in the aspersion of Hypocrisy, My wi●ness is in Heaven, and my record on high. And as touching others that are offended, their answer is, Take thou O God (who needest not ●ur sin to further thy work of Grace) the charge of thy Glory, give us grace to take charge of thy Precepts. For sure we are, that what is absolutely evil, can by no circumstance be made good; poison may be qualified and become medicinal▪ there is use to be m●de of an enemy; sickness may turn to our bette● health; and death itself to the faithful, is but a door to life, but sin, be it never so small, can never be made good. Thus you have seen their fear, but look also upon their courage, for they more fear the least sin, t●an the greatest torment.  
All the fear of Satan and his instruments, ariseth from the want of the true fear of God; but the more a man fears God, the less he fears everything else. Fear God, honour the King 1 Pet. 2.14, 17. He that fears God, doth but honour the King, he need not fear him, Rom. 13.3. the Law hath not power to smite the virtuous.  
True, many have an opinion not wise. That Piety and Religion abates fortitude, and makes valour Feminine: but it is a foundationlesse conceit. The true believer fear● nothing but the displeasure of the highest, and runs away from nothing but sin.  
Indeed he is not like our hot spurs, that will fight in no cause but a bad, that fear where they should not fear, and fear not where they should fear, that fear the blasts of men's breath, and not the fire of God● wrath, that fear more to have the world call them Cowards for refusing, than God to judge them rebels for undertaking: that tremble at the thought of a Prison, and yet not fear Hell fire: That can govern Towns and Cities, and let ● silly woman overrule them at home; it may be a servant or a Child, as Themistocle● Son did in Greece: What I will, said he, my Mother will have done, and wh●t my Mother will have, my Father doth. That will undertake a long journey by Sea in a W●erry, as the desperate Mariner hoisteth sail in a storm, and says None of this Ancestors were drowned: That will rush fearlessly into infected houses, and say, The Plague never ceizeth on valiant blood, it kills none but Cowards: That languishing of some sickness, will strive to drink it away, and so make haste to dispatch both body and soul at once: that will run on high battlements, gallop down steep hills, ride over narrow bridges, walk on weak Ice, and never think what if I fall? but what if I pass over and fall not?  
No, he is not thus fearless, for this is presumption and desperate madness, not that courage and fortitude which ariseth from faith, and the true fear of God; but from blindness and invincible ignorance of their own estate: As what think you? Would any man put his life to a venture, if he knew that when he died he should presently drop into hell? I think not. But let the believing Christian, (who knows he hath a place reserved for him in Heaven) have a warrant from God's word; you cannot name the service, or danger that he will stick at. Nor can he lightly fail of success. It is observed that Trajan was never vanquished, because he never undertook war without just cause. In fine, at he is most fearful to offend, so he is most courageous in a good cause; as abundance of examples witness, whereof I'll but instance two: for the time would be too short to ●ell of Abraham, and Moses, and Caleb, and David, and Gideon, and Baruck and Samson, and jeptha, and many others; of whom the holy Ghost gives this general testimony; that by faith of weak they are made strong, waxed valiant in battle, turned to flight the Armies of the Aliens, subdued Kingdoms, stopped the mouths of Lions, quenched the violence of the fire, etc. Heb. 11.22, to 35. Nor will I pitch upon joshua, whom neither Caesar, nor Pompey, nor Alexander the Great, nor William the Conqueror, nor any other ever came near, either for valour or victories: but even jonathan before, and the Martyrs, after Christ, shall make it good. As what think you of jonathan, whom neither steepness of Rocks, nor multitude of enemies, could discourage, or dissuade from so unlikely an assault? Is it possible, if the divine power of Faith, did not add spirit and courage, making men more than men; that two should dare to think of encountering so many thousands? and yet behold jonathan and his Armour bearer put to flight, and ●●rified the hearts of all the Philistines, being thirty thousand Chariots, six thousand Horsemen, and Footmen like the sand of the Seashore, 1 Sam. 14.15. O divine power of faith! that in all attempts and difficulties makes us more than men, and regards no more Armies of adversaries, than swarms 〈◊〉. A natural man in a project so unlikely, would have had many thoughts of discouragement, and strong reasons to dissuade him: but his faith dissolves impediments, as the Sun doth dews; yea, he contemns all fears, overlooks all impossibilities, breaks through all difficulties with a resolute courage, and flies over all carnal objections with celestial wings; because the strength of his God, was the ground of his strength in God.  
But secondly▪ To show that their courage is no less passive, than active; look upon that Noble Army of Martyrs, mentioned in Ecclesiastical History, who went as willingly and cheerfully to the stake, as our Gallants to a Play; and leapt into their beds of flames, as if they had been beds of down: yea, even weak women, and young striplings, when with one dash of a pen, they might have been released. If any shall yet doubt which of the two (the Religious or Profane) are most valiant and courageous; let them look upon the demeanour of the twelve Spies, Numb. the 13th and 14th Chapters; and observe the difference between the two faithful and true hearted, and the other ten: then will they conclude, that Piety and Religion doth not make men Cowards; or if it do, that as there is no feast to the Churls, so there is no fight to the Cowards. True, they are not soon, not easily provoked; but all the better, the longer the could fit in an Ague, the stronger the hot fit.  
I know men of the Sword, will deem those the greatest Cowards that are least apt to fight. But as when it was objected to a Martyr, that his Christ was but a Carpenter's son, he aswered, yea, but such a Carpenter as built Heaven and Earth: so we grant, we are Cowards, as they term us, but such cowards as are a●le to prevail with God, Gen. 32.26, 28. Exod. 32.10. And overcome the World, the Flesh, and the Devil, 1 joh. 5.4. Gal. 5.24 1 ●oh. 2.14. which is as much valour and victory as we care for. Tru●● is truth, as well when it is not acknowledged, as when it is: and experience tell us, that he who fears not to do evil, is always afraid to suffer evil. Yea the Word of God is express; That none can be truly valorous, but such as are truly religious, The wicked fly when none pursueth, but the righeous are as bold as a Lion, Prov. 28.1. The reason whereof i●, If they live, they know by whom they stand; if they die, they know for whose sake they fall.  
But what speak I of their not fearing death, when they shall not fear even the day of judgement, 1 Joh. 4.17. Hast not thou O Saviour bidde● us, when the Elements shall be dissolved, and the Heavens shall be flaming about our ears, to lift up our heads with joy, because our redemption draweth nigh, Luk. 21.25, to 29, Wherefore saith the valiant Believer, come death, come fire, come whirlwind, they are worthy to be welcome that shall carry us to immortality. Let Pagans and Infidels fear death, saith St. Cyprian who never feared God in their life, but let Christians go to it as travellers unto their native home; as Children unto their loving Father; willingly, joyfully. Let such fear to die, as have no hope to live a better life: well may the brute beasts fear death, whose end of life is the conclusion of their being: well may the Epicure tremble at it, who with his life looketh to lose his felicity: well may ignorant and unrepentant sinners quake at it, whose death begins their damnation: well may all those make much of this life, who are not sure of a better; because they are conscious to themselves, that this dying life, will but bring them to a living death, they have all sown in sin, and what ●an they look to reap, but misery and vanity? sin was their traffic, and grief will be their gain; detestable was their life, and damnable will be their decease.  
But it is otherwise with the Godly, they may be killed, but cannot be hurt; for even death (that fiend) is to them a friend, like the Read Sea to the Israelites, which put them over to the Land of Promise, while it drowned their enemies. It is to the faithful as the Angels were to Lot, who snatched him out of Sodom, while the rest were consumed with fire and Brimstone. Every believer is Christ's betrothed Spouse, and death is but a messenger to bring her ●ome to her Husband: and what chaste or loving Spouse, will not earnestly desire the presence of her Bridegroom (as St. Austin speaks?) Yea, the day of death to them, is the day of their Coronation: and what Princely heir does not long for the day of his instalment, and rejoice when it comes? Certainly it was the sweetest voita that ever the Thief heard in this life, when Christ said unto him, This day shalt thou be with me in Paradise, Luk. 23.43. In a word, as death to the wicked, puts an end to their short joys, and begins their everlasting sorrows: so to the Elect, it is the end of all sorrow, and the beginning of their everlasting joys.  
The end of their sorrow; for whereas complaint of evil▪ past, sense of 〈◊〉, and fear of future, have shared our lives amongst them; death is  
1. A Supersedeas for all diseases; the Resurrection knows no imperfection,  
2, It is a Writ of ease, to free us from labour and servitude: like Moses 〈◊〉 delivered God's people out of bondage, and from brick making i● egypt.  
3. Whereas our ingress into the world, our progress in it, our egress● ●ut of it, is nothing but sorrow (for we are born crying, live grumbling, ●nd die sighing) death is a medicine, which drives away all these, for we ●hall rise triumphing.  
4. It shall revive our reputation's, and clear our Names from all ignomi▪ ●y and reproach; yea, the more contemptible here, the more glorious here 〈◊〉. Now a very duelist will go into the field to seek death, and find ●onour.  
5. Death to the godly is as a Goal▪ delivery, to let the Soul out of the ●rison of the body, and set it free.  
6. Death frees us from sin, an Inmate that (spite of our teeth) will ●●oust with us, so long as life affords it ho●se room: for what is it to the faithful, but the funeral of their vices, and the resurrection of their virtues.   

CHAP. VII.  
BEcause Patience in suffering brings a reward wi●h it. In reason a man would forgive his enemy ev●n for his own ●ake, were there no ●ther motive ●o persuade him: for to let pass many things of no smal● moment, as that, if we forgive not, we can do no part of ●ods worship ●hat is pleasing to him; for we cannot pray aright, 1 Tim. 2.8. We cannot communicate in the Sacrament, but we make ourselves guilty of Christ's blood, 1 Cor. 11.27. Matth. ●. 24. We cannot be good hearers ●f the Word, james 1.21. and that it makes a man captive to Satan▪ Ephes. 4.26, 27. and many the like: If ye forigve men their trespasses, (saith our Saviour,) your heavenly Father also will forgive you; but if you for●ive not men their trespasses, neither will your heavenly Father forgive you ●our trespasses, Mat. 6.14, 15. So he that will not be in Charity, shall never be in Heaven: And why should I do myself a shrewd turn because ●nother would? Yea, we desire pardon, as we give pardon; and we would ●e loath to have our own lips condemn us. When we pray to God to forgive us our trespasses, as we also forgive them that trespass against us, ●nd do not resolve to forgive our brethren; we do ineffect say, Lord condemn us, for we will be condemned: whereas he that doth good to his enemy, e●en in that act, doth better to himself.  
Again, Blessed is the man (saith St. 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 measures 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 he least and lowest degree of this glory, Rom. 2.18. St. Paul witnesseth, that our light affliction which is but for a moment (if it be borne with patience) causeth unto us a far most excellent and 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 incomparableness 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 experienced 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 Ordinance about him; but looks to the honourable reward promised him. When Philip asked Democritus, if he die, not fear to lose his head, he answered, No: for (quoth he,) if I die, the Athenians will give me a life immortal: meaning, he should be s●●●ued in the treasury of eternal fame: if the immortality (as they thought) of their names, was such a 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 fam● only should be all the Garland that did crown her: but the Christian knows, that if every pain he suffers were a death, and very cross an hell; he shall have amends enough. Which made the Martyrs such Lambs in suffering, that their persecutors were more weary with striking, than they with suffering; and many of them as willing to die as dine. When Modestus the Emperor's Lieutenant, told Basil what he should suffer; as confiscation of goods, cruel tortures, death, etc. He answered, If this be all, I fear not: yea had I as many lives, as I have hairs on my head, I would lay them all down for Christ, nor can your master more benefit me than in sending me to my Heavenly Father, to whom I now live, and to whom I desire to hasten. And another time, being threatened in like manner by the Emperor▪ he bade him fright Babies with such Bugbares. His life might be taken away, but not his comfort, his head; but not his crown. Yea, persecutors, are but our Father's Goldsmiths, (says Bernard) working to add Pearls, to the Crowns of the Saints. Whence Gordius could say to his tormentors, it is to my great loss, if you bate me any part of my sufferings. I could abound with example's of this nature. No matter (quoth one of them) what I suffer on earth, so I may be crowned in Heaven. I care not, quoth another, what becometh of this frail Bark my flesh; so I have the passenger, my soul, safely conducted. And another,  
If (Lord) at night thou grantest me Lazarus boon,  
Let Dives dogs lick all my sores at noon,  
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 labour; 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.  
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 was in vain, he cares neither for Gold, nor Honour. And when they offered to make him a Cardinal, if he would be quiet; he answered, No. I will not betray the truth by my silence, if you would make me Pope. When Valence the Emperor offered Basil great sums of money, and high preferment to tempt him: he answered, can you give me money that shall last for ever, and glory that will eternally flourish? When Pyrrhus tempted Fabritius, the first day with an Elephant, so huge and monstrous a beast as before he had not seen, the next day with Money and promises of Honour, he answered, I fear not thy force, and I am too wise for thy fraud. But I shall be censured for exceeding.  
Thus hope refresheth a Christian, as much as misery depresseth him; it makes him 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 sold more even in this world, and in the world to come, life everlasting. Mark. 10.29, 30. I confess many are such Milksops, for want of Faith, and experience: that they are disheartened with Scoffs alone, but no need. For, if 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 Baptists 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 Horseback; 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, kill, 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 honour 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.  
I know carnal men will either not believe this, or should they see it acted, (as in Queen Macies days) they would be amazed at it. And no wonder for to speak 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 he hold; enabled me so to bear your contumelies, and undergo all these tortures so patiently, that I am not once moved; and is not this a miracle worthy your taking notice of? And 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 Zacheus, a man both rich and covetous, to give half his goods to the poor, and make restitution with the residue, and, all this in his health. It was a great miracle, that 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; yea, 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, and harmless Doves and all this, by the foolishness of Preaching Christ crucified. Indeed, they were no miracles, if nature could produce the like effect: But he must not look to s●and in competion with grace, for which consult, Phil. 3, 4. ●●m. 5.5. Phil. 4.13. Alas, grace and faith transcend nature and reason: 〈◊〉 much as reason doth sense, for patience (rightly so called) is a Prerogative royal, peculiar to the Saints. It is well if Philosophy have so much visdome, as to stand amazed at it. Neither is it true Christian patience, ●●cept 1. It flow from a pious and good heart, sanctified by the holy Ghost. ● Be done in knowledge of, and obedience to God's command. 3. That we 〈◊〉 it in humility, and sincere love to God. 4. That it be done in faith. ● That we aim at God's glory (not at our own,) and the Churches good 〈◊〉 our sufferings. 6. That we forgive, as well as forbear; yea, love, ●●ay for, and return good to our enemies for their evil.  
And thus you see how patient suffering is rewarded, both here and hereafter; that we lose whatever we do lose by our enemies, no otherwise ●●an the husbandman loseth his seed: for whatever we part withal, is but 〈◊〉 seed cast into the ground, which shall even in this life, according to our ●●●viours promise, return unto us the increase of an hundred fold, and in 〈◊〉 world to come, life everlasting. Mark. 10.19, 30, But admit patience ●ould neither be rewarded here, nor hereafter; yet it is a sufficient ●●ward to itself: for, hope and patience are two sovereign and universal ●●medies for all diseases. Patience is a counterpoison or antipoyson for all 〈◊〉. It is like the Tree which Moses cast into the waters, Exod. 15.25. ●r as that Tree made the waters sweet, so Patience sweetens affliction▪ 〈◊〉 is as Lord to the lean meat of adversity. It makes the poor beggar 〈◊〉 teacheth the bondman in a narrow prison to enjoy all liberty and ●●●iety for, the patient believer, though he be alone, yet he never wants ●●mpany: though his diet be penury, his saewce is content: all his miseries ●●nnot make him sick, because they are digested by patience. And indeed, is not so much the greatness of their pain, as the smallness of their pa 〈◊〉, that makes many miserable; whence some have (and not unfitly) trembled our fancies, to those multiplying glasses made at Venice, which 〈◊〉 put to the eye, make twenty men in Arms show like a terrible arm. And every man is truly calamitous, that supposeth himself so: ● oftentimes we die in conceit, before we be truly sick: we give the bat 〈◊〉 for lost, when as yet we see not the enemy. Now crosses are either ●nderous or light, as the Disciples or Scholars esteem them: every man ● so wretched, as he believeth himself to be. The taste of goods or evils ●oth greatly depend on the opinion we have of them; and contentation, ●ke an old man spectacles, make those characters easy and familiar that otherwise would puzzle him shrewdly. Afflictions are as we use them; ●●eir is nothing grievous, if the thought make it not so: even pain itself ●aith the Philosopher) is in our power, if not to be disannulled, yet at 〈◊〉 to be diminshed through patience: very Galley slaves, setting 〈◊〉 by their captivity, find freedom in bondage. Patience is like a golden ●eld in the hand, to break the stroke of every cross, and save the heart ●●ough the body suffer. A sound spirit, saith Solomon, will bear his infirmity, Prov. 18.14. Patience to the soul, is as the lid to the eye● as the lid being shut, when occasion requires, saves it exceedingly● Patience intervening between the soul and that which it suffers, 〈◊〉 the heart whole, and cheers the body again. And therefore, if you 〈◊〉 it, when you can pass by an offence, and take it patiently and quie● you have a kind of peace and joy in your heart, as if you had gott●● victory, and the more your patience is, still the less your pain is: for 〈◊〉 light burden at the arms end weigheth heavier by much, than a 〈◊〉 of treble weight, if it be born on the shoulders which are made to 〈◊〉 so if a man set patience to bear his cross, the weight is nothing to 〈◊〉 it would be if that were wanting: In a word, Patience is so sovereign medicine, that it cures and overcomes all; it keeps the heart from 〈◊〉 the hand from revenge, the tongue from contumely, the whole body 〈◊〉 smart, it overcomes our enemies without weapons: finally, it is such a 〈◊〉 tue that it makes calamities no calamities. So you have seven Reason's patience there are nine more in the Original that should follow, 〈◊〉 hasten to the uses etc. An end of the second part: the Third and 〈◊〉 follows.   

POSTSCRIPT.  
FOr the Readers good, and that the Vendor may not want sorts, 〈◊〉 serve his two penny customers: (for he meets with few that will 〈◊〉 him more, be the Book of what bulk it will.) I have stooped so 〈◊〉 as to cut these small shreds out of a whole piece of rich Scarlet. And 〈◊〉 doce out so much Ambergris in these little papers, as may accomm●▪ date both the poor, and penurious. Though I foresee the disinge●▪ ousness of not a few; who not considering the worth, nor quantity 〈◊〉 matter crowded in, but the number of leaves: will offer him for each two sheets, the price of a Ballad. Notwithstanding in case any sha●● repent their bargain, they shall be entreated by some or other I presume to take their money again, after they have read it.  
So many as would have the Original, out of which these seven Ch●pters, and the foregoing eleven are taken; (a Book containing as good 〈◊〉 fourscore the li●e Chapters) need but repair to the Stationers, Or 〈◊〉 case the Fire has prevented; they may be had where these pieces ar● sold.  
Then that hundreds may be undeceived, who having bought so man● of my small pieces, as are contained in my Christian Library: suppos●● they have all my Lucubrations, when they have not one half: for wha● I have published, cannot well be bound up in less than four Volumes▪ And that the several Stationers, that have the Copies; may not wher● I am gone so serve me, in Printing them together with Tables, (without which they are nothing so useful for Scholars.) I think it n●t amison to give them thereof a hint, that so they may better inform themselves, if occasion shall happen.  
As for prevailing with some one against the time I shall leave the World which is near at hand, (should I make it my humble and universal request.) to take up my Trade, In giving a few lines of good counsel, to those poor ignorant and impotent wretches, that do not so much as know they have precious and immortal souls that must live everlastingly in Bliss or Woe: that is when he shall hear them swear, Curse, Scoff, etc. As he sees an opportunity of doing good, or some likelywhood of stopping them in their way to destruction, whether they are posting blindfold, and headlong I have very small hope. Though I will forbid the best pate alive to devise a better way for a private Christian, to express his love and thankfulness to Christ, who hath done and suffered for, given and forgiven so much to him: or how he shall better discharge his duty to his Neighbour, or Country, or do so much good at so cheap a rate: For hereby he shall endeavour, and not without some hope, (God blessing the means) the saving of Ten thousand souls; with the expense of five times ten shillings. Which project that ever it was put into my mind, I account the second incomparable favour, that ever I received Insomuch that I can never enough admire! The coldness of men's charity and love; and yet the strength (as they pretend) of their faith, and fervency in prayer. Yea, how should it other than cut the hearts of those that have felt the love of Christ, or that have any Christian blood in their veins; to hear him so wounded at home with oaths and blasphemies abroad with reproaches, who is the life of their lives, and the soul of their souls: To see multitudes go blindfold to Hell, and no man offer to stop or check them, before they arrive there from whence there is no redemption. Yea, how should it not make all that are themselves got out of Satan's clutches; to plot, study and contrive all they can, to draw others of their brethren after them.  
True some fools think me a little cracked in brain, for putting a paper into men's hands when I hear them blaspheme the name of God, and ●ound their own souls: But when I consider how our carnal Friends will curse us, when they come in Hell: that we did not our utmost endeavour to stop them, I can hardly forbear to lay hands upon a Drunkard, Blasphemer, Adulterer, Murderer, etc. to stop him from the evil, he ●s about to execute, and to kneel down upon my knees and beg of him, ●hat he would not so desperately damn his own soul. As let me ask ●ur discreet ones but this question? Had we stood by when Adam was between the persuasion of his Wife, and the precept of his God, when the one said Adam eat, and the other said Adam eat not, for if thou dost ●hou shalt die the death, and all thy posterity. Had it been an ill office ●o have cried out and said? O Adam take heed what thou dost? Or ●ould he have had cause to complain of being prevented: I trow not Yea, I think it had been a seasonable piece of high friendship; and 〈◊〉 can deny it. And indeed could a man save his brother's soul, by so doin● (as probably and for aught he knows he may, jude 23. james 5.10, 20 1 Tim. 4.16.) he needed not much to care, though the World reputed hi● a madman▪ and spent a thousand of their simple verdicts on him, see 〈◊〉 12.3.  
And yet as if God and Christ (as well as those graceless and pitiful ones) were altogether friendless, where is the man to be found, in 〈◊〉 the three Kingdoms? That like Paul at Athens, (who was so stirred in 〈◊〉 spirit, when he saw the City wholly given to Idolatry, that he not only blamed them for their ignorance, and superstition, but he daily disp●●● with them in the market, and with any that he met: though he was grie●vously mocked, both by the Epicurian and Stoic Philosophers, together with the rude multitude as a Babbler, and a setter forth of strange Gods, Acts 17.16. to the end of the Chapter) will so much disparage, or disquiet himself in the open streets, as to speak a syllable, to save a soul that 〈◊〉 invaluable; and to vindicate the honour of God, which we are boun● to redeem with our own lives. And why forsooth? but this, they sha●● be sensured by the throng as indiscreet, and reviled for so doing.  
But let men look to it, for what our Saviour hath plainly forewarne● us of Mark 8.38. will prove a dreadful Text, to a great many of 〈◊〉 discreet, and white livered Nicodemases. What I speak is not at 〈◊〉 doom, I know well what hath been the product of a little good counse●● given to me, when I was a youth: It proved not only the saving of 〈◊〉 soul, and the occasion of composing, my many well approved of peice● of practical Divinity, (in which God hath made my pen, an instrument to serve him, and me a precedent without a precedent: for never did 〈◊〉 insufficient a dunce put pen to paper, upon such an account, without becoming a fool in print. (But the same also hath occasioned me, 〈◊〉 give a thousand pound in such Books as are most likely to prevail wit● sinners, and with such success, that I would not have them ungiven fo● a thousand worlds. Yea, poss●ble it is, that there are hundreds 〈◊〉 in Heaven praising God, that ever I presented them with a few line● Nor do I slightly overlook what I have gained (though it's well know● I hate and scorn gifts) by giving and that in a threefold respect. Nor 〈◊〉 providence of God, in having preserved me alive in a dying condition almost these forty years. And withal, made me (the most bashful 〈◊〉 other cases) as bold as a Lion: in not fearing to discharge my duty an● conscience in this particular to any, be they what they will: though to the hazard of all that can be taken from me. Though these unreaso●●able men, (as the Apostle styles all that have not faith: 2 Thess. 3.2. make me many times wish that I had the Wings of a Dove, that I mig●● fly away, and be at rest. Psal. 55.1. to 9 jer. 9.1. to 10.  
Bare with me, when the Apostle himself was driven, to speak 〈◊〉 more to this purpose, 2 Cor. 10, 11, and 12. Chapters that he might indicate himself to those, that had prejudice against his person lest they should slight whatever he spoke, or wrote unto them. 2 Cor. 10.10. What 〈◊〉 speak is to the glory of God, and for others good were I not compelled by them so to do. O that some or other would have the wit, generosity, and Magnanimity, to lay what I have foolishly spoken, sufficiently to ●eart.  
I know how I am censured for my passion, (or rather compassion and commiseration) and indignation, for my indiscretion in answering Scoffers, when ●hey spurn against the means to be saved, and make themselves merry with ●heir own damnation. Nor can I excuse myself, though I use the best wits ● have, in observing circumstances. For, I am (full sore against my will) too much like jonah for passion. jonah 4.4, 8, 9 And like job, ●n handling a good cause ill, most unlike him in patience, and yet in purpose desire and endeavour perhaps really, and practically in some other cases, and I hope in God's acceptance as patient as he. Nor can 〈◊〉 be denied, but he that hath faith or any one grace in truth, hath all other graces in the same measure with it, though not alike conspicuous apparent and manifest. For which read Mr. downam's Christian Warfare First 〈◊〉 46. Chapter 3. Section to 9 p. 614. and Printed Anno 1612. And who ●o reads the same will give me thanks for pointing him to it. But ●hat if God finds it meet? to deny me the gift of talking, and that Christian prudence which were to be wished, both to humble me and to ●●●rden his implacable enemies, that deny and refuse Christ's offer, and ●heir own mercy. (As much worse were it for me if I had not more to overcome and to humble me, then ordinarily other men have.) who can ●avell? or if any be so minded, let them mind well, what the Apostle ●peaks. Philip. 1.28, 29, 30. and lay their hand upon their mouth. job. ●0. 4, 5.  
Men may think as they please, but thirty years' experience (for so long ●ave I been pudling in a Wasps nest) hath taught me, that mild and gentle ●ordes, to such Mad-dogs as fly in their Maker's face, and wound their ●wn souls, as oft as they speak: may cause them to fleer and scoff, but no ●ore stir or move them, than a soft, knock, or call, will awaken one ●ut of a dream, or dead sleep. Yea, a mild reproof, does but encourage ●ickedness, and make it think itself so slight, as that rebuke importeth. ●o say to hardened sinners, as Ely to his sons why did you so, is no other ●●en to shave that head, which deserves cutting off. Nothing will cut a Diamond, but a Diamond, nothing will ease the Pleurisy, but letting of ●lood, Such as are sick of a dead Appoplex, must have both stronger, and 〈◊〉 the quantity of Physic that others have. But that beef brained fellow 〈◊〉 Scalleger, had his ears bored with thunder, when nothing else would 〈◊〉 it. Yea, the enchanted Ass in Lucian, returned to his proper shape again, when he saw himself in a looking glass. And the frant●●● returned to his wits, reputes him his best friend, that hath bound beat him most, as I have found by not a few of them, but se● Prov. ●▪  
In Page 14 Line 29. For displeased in his body, read diseased in his 〈◊〉  
FINIS.