A TREATISE OF THE BEATITUDES OR Christ's happy men. BY JAMES BUCK Bachelor of Divinity, and Vicar of Stradbrooke in Suffolk. Let us mourn and desire. Be meek, and humble, and merciful, and pure, and peaceable, and hearing ill let us not revile again, but rejoice, and we shall no less than with miracles attract them that behold us, etc. S. Chrys. in Matth. hom. 15. in Eth. Non sum melior patribus. LONDON, Printed for WILLIAM COOK, near Furnivalls Inn gate in Holborn. MDCXXXVII. To the Inquirer after Bliss, the Introduction to Christ's Beatitudes. Blessedness is the Beatitudo est qu●etati●●●ntis in bono. rest of an intelligent creature in its proper good, which is comprehensive of all good. Blessed are they that die in the Lord, for they rest, saith the Spirit, Rev. 14.13. All motion tendeth to rest as its end; that therefore determines the desires of man, and is his chief good, in which all humane motions and affections are set at rest. The desire of all Nations is to blessedness; men cannot but long to be happy; all their error is in mistaking the ways to bliss. Wherefore our Lord JESUS, the Author of happiness, gins his first and very eminent Sermon in the Mount, with the Beatitudes, and in them declares the courses in order and effectual to true felicity. The Philosophers define blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a power sufficing to live well; whence it is justly premised in the several beatitudes, the graces whereof contain beatifical virtue, and an interest in more than earthly fruition; for none could be happy thereby, did he enjoy all the contents of the world. Without controversy, whosoever believes in God, hopes in God, loves God, he is blessed; and so much is distinctly set down in other Scriptures; but our Master recites only eight happy men, either because all other beatitudes may be reduced to them, as St. Thomas, and C. Cajetan conceive; or as Scotus is of opinion, it may well be, Christ meant not to number all, but nominate some of the chiefest. This is certain, that these specified, had most congruity and influence to the state of the Apostles and their successors, and all spiritual men; and they are of principal efficacy in the whole conversation of the Regenerate, and the best discovery of a true Christian, and so were accordingly pressed of Apostolical Preachers in the succession of the Church, for the evidences of a man in grace. At the first hearing our Lord pronounce Blessed are the poor, Blessed are they that mourn, Blessed are they that hunger, we may perceive that the Kingdom of heaven comes not with observation, neither is blessedness found where the world looks for it; but God hath chosen the foolish things of the world 2 Cor. 1.27, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , weak things, base things, things set at naught, things that are not; ● Kingdom is erected in poverty, satisfaction educed out of hunger, out of sorrow consolation. It appears (saith Lactantius L 4. ● 2. Apparel illig pot●ssin it quae●endam esse s●pi●●●ium, 〈◊〉 i●●●dtit●● titulus apparet. ●●jus v●lan eto ●e●● ne ar●am●n d●●imsu● operis in propatulo ●sset. the●●u●●um sapientiae ac veritatis abs●ondit. ) that wisdom must there especially be inquired for, where the sign of folly appears, under veil whereof God hath hid the treasure of his wisdom and truth, that the mystery of his divine working might not be in open notice. Dear Christian, give glory to thy Saviour, in believing that he both as wisdom infallibly knew, and as love rightly informed us where blessedness inhabits; and what the carnal seek in riches, honours, pleasures, admit thou in Christ's poverty, reproach, sorrow. Of this I am to assure every Christian, be his faith never so sound and orthodox, except he have communion in these graces, and make them his study & his practice, he can have no portion in blessedness. Christendom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. B●●●. p. 61. now all employed in controversies and disputes of the right faith and religion, mean while the most neglect to frame their lives according to that they profess, faith and true religion. But what do I holding Christ's searcher without, who may be better entertained in the beatitudes themselves? All the virtue and fruit whereof God Almighty impart to him, and all Christians, and all for whom our Redeemer suffered, which is and aught to be the continual supplication of him that loves in the truth, and according to the common faith, JAMES BUCK. The Contents. The POOR. Chap. 1. WHat poverty in Spirit is, and what the Kingdom insured to it. page 1 Chap. 2. Of the carriage of the Poor, in matters spiritual. page 9 Chap. 3. The demeanour of the poor in externals. page 14 Chap. 4. Of the Kingdom which the poor enjoy. page 18 Chap. 5. Discoursing further, why God assists the humble, and resists the proud. page 22 Chap. 6. Of the chiefest exercise of humility. page 27 Chap. 7. Touching some evidences of blessed poverty. page 30 Chap. 8. Pointing at some ways that facilitate humiliation. page 36 Chap. 9 Propounding some suasives to labour humiliation. page 40 The MOURNER. Chap. 1. Of blessed mourning, and the subject thereof. page 49 Chap. 2. Of mourning for our own sins. page 52 Chap. 3. How Christians are tied to mourn for the sins of others. page 58 Chap. 4. How many Saints being very transcendent in their grief for other men's sins, leave them without excuse, that have no common measure of godly sorrow. page 66 Chap. 5. Of mourning for our own miseries, and the calamities of others. page 71 Chap. 6. Of the consolation that attends mourners, and the special comforts of the former kinds of mourning. page 75 Chap. 7. Of the encouragements to the exercise of holy mourning. page 80 The MEEK. Chap. 1. Of Meekness, and the blessedness and subjects thereof. page 91 Chap. 2. Touching the exercise and reward of meekness, in matters Spiritual. page 96 Chap. 3. Of the carriage and benefit of Meekness in Temporalties. page 101 Chap. 4. Touching the demeanour and support of the Meek, if in their business they have not what success they would. page 109 Chap. 5. How the meek demean themselves in public affairs. page 116 Chap. 6. Of certain considerations helping and assistant unto meekness. page 119 The DESIRER. Chap. 1. What Christian hunger is, and the sustenance thereof. page 129 Chap. 2. Of the effects and characters of gracious hunger. page 135 Chap 3. Touching the latitude of blessed hunger. page 141 Chap. 4. Touching the way of freshing spiritual appetite. page 147 Chap. 5. Of the satisfaction imparted to them that hunger. page 152 Chap. 6. Of the hunger that shall be satisfied, of the goodness that satisfies, and how goodness specially satisfies that hunger, by preserving appetite and activity. page 160 Chap. 7. Concluding in admiration of the satisfactions which are in Righteousness. page 165 The MERCIFUL. Chap. 1. Of Mercy, especially in spiritual miseries, and namely, in condoling with others in their infirmities. page 173 Chap. 2. Of the me●cy exercised in correction and pardon. page 177 Chap. 3. Of mercy which the merciful obtain, and how they find God's mercy in the foresaid exercise of their mercy. page 183 Chap. 4. Of mercy in outward things. page 188 Chap. 5. Touching a serious encouragement to almesdeeds. page 194 Chap. 6. Touching the manner in which the merciful practice, that they may be blessed. page 200 Chap. 7. Concerning inducements to works of mercy. page 205 The PURE. Chap. 1. Of the subject to be purified. page 215 Chap. 2. Of the nature of purity. page 219 Chap. 3. Of the excellency of purity. page 224 Chap. 4. How purity is caused and maintained. page 229 Chap. 5. Touching the necessity of Purification. page 237 Chap. 6. Of the sufficiency which Purity hath unto the sight of God. page 240 Chap. 7. How fitly the pure are rewarded with God's sight. page 243 Chap. 8. Of the fullness of that bliss which Saints enjoy upon earth, in contemplation of God. page 247 Chap. 9 Of the fullness of this Beatitude, in beatifical vision. page 251 The PEACEMAKER. Chap. 1. Of peacemaking, and the peace that is made, and namely, of Spiritual peace. page 261 Chap. 2. Of peace between neighbours, and private men, and of unnecessary lawing. page 267 Chap. 3. Containing a double motion to Lawyers, for the advancement of peace. page 275 Chap. 4. Touching the public peace of Commonwealth. page 278 Chap. 5. Concerning Ecclesiastical peace. page 281 Chap. 6. Of the blessing that rests upon the Peacemakers. page 288 Chap 7. Of the qualifications prerequisite in a Peacemaker, and Arguments that urge peacemaking. page 294 The SUFFERER. Chap. 1. Of persecution for righteousness. page 308 Chap. 2. Of suffering for Christ's sake. page 308 Chap. 3. Touching the joy requisite in suffering. page 313 Chap. 4. Of the special glory coming to sufferers. page 315 Chap. 5. That the best of men have been most persecuted. page 318 Chap. 6. That to be persecuted for Christ, is the chief happiness under heaven. page 322 Chap. 7. That the persecuted must not hate, but pray for the persecutors. page 326 Chap. 8. That the Apostles and their successors are liable to most persecution. page 328 Chap. 9 That Christians must be willing to suffer for righteousness, and for Christ. page 333 Chap. 10. Concluding, that our utmost glory is in the honour of suffering for Christ. page 337 REcensui tractatum hunc cui titulus est [A Treatise of the Beatitudes, etc.] nec in eo quicquam reperio fidei orthodoxae aut bonis moribus contrarium, quò minùs cum utilitate publicâ imprimatur, modò intra sex menses proximè sequentes typis mandetur. SA: BAKER R.P. D no Episc. Londin. Cap. Domest. Martii 28. 1637. BEATI PAUPERES. THE POOR. A TREATISE OF POVERTY, handling the first Beatitude. By JAMES BUCK, Bachelor of Divinity, and Vicar of Stradbrooke in SUFFOLK. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beloved, give all diligence to be subject to the Bishop, and to the Priests and Deacons. For he that is subject to them, obeyeth CHRIST which hath assigned them to their Office, and he that is disobedient to them, is disobedient to CHRIST JESUS. Indeed he is an arrogant, contentious, and proud man, that obeyeth not his Superiors: Now God saith, he resisteth the proud, but giveth grace to the humble. S. Ignatu. Epist. 6. NON SUM MELIOR PATRIBUS. LONDON, Printed for JOHN CLARK, and WI●: COOK, 1637. C R royal blazon or coat of arms BEATI PAUPERES. MATTH. 5.3. Blessed are the poor in Spirit,— CHAP. I. What poverty in Spirit is, and what the kingdom insured to it. THE skilful in Architecture lay foundations proportionable to the height whereunto they would raise their buildings, S. Carsar●us. hom, 18. therefore our Lord minding to erect a fabric, Luc. ●. 1●. that should reach to the highest (heaven) lays the foundation under the earth in lowness itself. CHAP. 1. Because the bottom of humility is the principle of virtue, he gins there, saying; Blessed are the poor, and orders the first beatitude against Pride, the first sin of the Devil: and Man, for the better insight into which beatitude, we will discuss in brief, what is meant by poor, what by the addition in spirit, what by the kingdom of heaven. For the first, Tertullian is right, a Nullas profecto spiriru pauper est nisi humilis. In libro de patientia. There is none poor in spirit but the humble, and he that is not proud is poor, b St. Gregor. in job. lib. 6. c. 16. poor as conscious of his own nothing; for which St. Basil notes, One is said to be a servant and poor, for that he hath nothing of his own, c In Psal. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. poor in spirit as apprehending his need, and well pleased to be nothing in himself, all in God, as the indigent and necessitous are sensible of their own wants, so they of their emptiness and vacuity of all good, and in that respect they be meet guests for God's table (Luc 14.21) as finding no sustenance out of him; hence the servants that were sent to invite others are willed to bring in the poor, as certain of their ready coming, who being privy to their own necessities, neither had nor pretended succour elsewhere, ●●●v. ●. 4. In●pes sensu ve●●ant ad me, si qui sunt humiles cord—. quod alibi dicitur spiritu pauperes, s●d side d●vites, ista veniant ad epulas s●pientie. Origen. in Gen. hom. 16. and (Prov. 9.4) they are by name called to Wisdom's banquet, to which feast no rich proud Haman may approach. The poor is an absolute selfe-de●yer, is and loves to be in pure dependence, abandons all propriety, claim or longing for one thing rather than another, will never choose but resigns to God, [The Poor.] to be and have what the Lord sees most fitting in reference to his glory and service, among other creatures, he prefers not himself above others for sufficiencies, because the mere good pleasure of God made the difference, he is content with whatsoever the wise providence of God disposes to him; in the first of these, he honours Gods loving kindness that freely gives all, in the second, his judgement, that diversely gives to sundry; in the third, his righteousness, that duly proportions to every one (jer. 9 24) He is not poor but proud, that conceives he hath, or desires to have, or grieves that he cannot have something of himself not of God's free grace (1. Corinth. 4.7.) for one may desire that which is impossible (after he hath fancied and wished it to be possible) As Lucifer and Adam affected a kind of divinity and likeness to God in knowing and working of themselves, and would have promoted themselves out of God's order, and without obedience, merit, and inhering in him. There is an insolency in high looks, gate, apparel, attendance, which is, as it were, the froth of pride, and bears its reproach amongst men; but the pride most detested in Scripture, is that of the Spirit, whereby the Creature that is of nothing, would be something of itself. So there is an humility of the face in countenance, gesture, but the principal humility is that of the heart, in conscience we are nothing of ourselves. The humble are expressed by the name of the Poor, because the poor are commonly submiss, S Leo fin de Beatitud pag. 867. and the rich highminded; and to imply, that God generally chooses the poor of the world to be rich in Faith (jam. 2.5) not only to have grace, but to abound in it; and such are brought to God by a more easy and ordinary work of grace, when the rich that have much of the world and the man, are hardly turned to become as children and not trust nor be lift up in their wealth; d S. Gregor. in job. lib. 4. cap. 3. Says this is effected ex solo miraculo— as CHRIST'S saying intimates, (Math. 19.24) There must be an extraordinary hand of God in way of converting grace, to make them that excel in gifts of fortune, body, or mind (1. Cor. 1.26) to deny all and become nothing for him. For albeit there are none worse, than the extreme poor for the most part be, e As St. Peter Da●●an ●●ves of the country about Eugubium, Hec regio, quo magis invenitur aliena livitus, eo magis exuberat viti●s In vi●●s Rodulph● Episc: ●uguben● yet God most familiarly calls of the poorer sort, and in that sense also the poor receive the Gospel, as aptest to live by Faith, and delight themselves in the exercise and riches of CHRIST. (2) The addition in Spirit carries much sense and imports four things especially: First, that the fountain of their poverty is the holy Spirit, by which in all good doings men are acted, like as in wicked they are informed by the Spirit of the world; whence sprang that phrase, Ye know not what Spirit ye are of (Luk. 9.55) and the word Spirit imports God's blessed Spirit, when it is put absolutely without any limitation signifying what Spirit, or whose spirit. wherefore it notes here, that our Lord speaks not of common but of Spiritual poverty: hence (Luk. 6.20.) Lifting up his eyes on his Disciples, he says, Blessed are ye poor, for a sign that he blessed only such poor, as were his Apostles, that neglected all things for him. 2. In Spirit notes that the blessed humility is sincere, not alone in show, but in Spirit: as (Math. 11.29) Penitents are moved to learn of CHRIST, that he is humble in heart, not in face only; for He f S. Bern de Passione domini, c. 17. that is humble in heart is not pleased with counterfeit humility, but with true humility. And it's the solid humility that does good, and draws others to imitation and perfection in virtue, the feigned bears no fruit. Humility is so graceful a virtue, S. Novat. Catholic. that Pride itself is affected to go veiled under the colour of it, l●st i● should be abhorred; many that are fare from it, assume on themselves a semblance thereof, to get esteem: therefore our Master requires the reality, not the bare pretence of it. as (Luk. 1.48) The blessed Virgin says, S. Bern. de gradibus humilitatis, pag. 978. Gloriosares humilitas, qua ipsa quoque superbia pallia●e se apperit, ne vilescat, God looked upon her lowness in mind, aswell as in her estate; she says lowness in the abstract, the more to debase herself; as we say your Highness to exalt, and the lowness of his Handmaid, as agnizing herself the meanest of all God's servants: but her lowliness was in God's eye, as well as man's, and therefore was unfeigned. 3. In Spirit exacts, that this poverty be voluntary; not that all Christians are bound to renounce their Temporalties (although they that humbly so did in furtherance to perfection, had the prelation in this g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Nazian. fin 15. beatitude) but that all are universally obliged in preparation of mind, to admit poverty as riches, and humble their spirits under God's dispensing hand, without any repining at their Fortunes. Many are poor in h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Basil. in Psal 33. Quantos n●videmus humiltatoes, sed non humiles: S. Bern. supper illud omnis qui se exa●tat. condition, but very covetous in affection; these are humbled, but not humble; humbled with penury and other extremities, not humbled to make at least a virtue of necessity: frame their minds to God's providence, and take their spirit off from lying vanities. 4. In Spirit, declares that humility doth chief consist in the prostration of superior reason, and the higher powers of man, subjecting themselves to God, as nothing without him (joh. 1.12, 13) As spirit is put for the most pure and sublime part of the soul (1. Thes. 5.25) And as one says well, The Humility of the Mind and Spirit is a noble i Nobilis inopia est ment●s humilitas, v. inter opera S. Aug. tom. 9 de duo lecem abasin●um gra●●bas, e. ●. poverty: This poverty is placed in the Spirit, because the fear of humbleness is in the estimation of the mind, setting naught by itself; contrary whereto is the imagination of the mind, and rising of the Spirit in high thoughts, robbing God of his glory. Wilt thou understand that there is robbery in the very thought? he thought it not robbery, saith the Phil. 2.6. Vi● audire in solaest●●tione rapinam esse &c Gille●ert supra Cant. ser. 19 Apostle, the most extorting pride is in the mind by thoughts, arrogating to itself, and affecting what belongs and is proper to God; as the Devil's would have been, and were in spirit and will, l Titian contr. Greces p. 17●. latrones Divinitatis— and ADAM propounding this end to his prevarication, that he might be as God, was deep in conspiring for the Deity, and in the guilt of high Treason against m Faustus Rhegionsis de libero arbitrio, l. 1. c. 1. usque ad divinitatis ambitum, & usque ad crimen majestatis accessit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God, as the Subject that should strive for the royal seat, and to be King, or as King. 5. By the Kingdom of Heaven assigned the Poor for their bliss, is meant the good of the Gospel, both in grace and glory, which is appropriated to them: The Poor receive the Gospel. Because Spiritual poverty initiates into the Kingdom of grace, entitles to the Kingdom of glory; as the condition which renders capable of all Evangelicall good, which the poor may and aught to apply unto themselves; He that hath no money, is to buy Wine and Milk without price, Esa. 55.1. The poor receive the Gospel to be sovereign over them, they are willing the Kingdom should be Gods; their mind is not a Kingdom to them but God's spirit, which they accept to rule over them and guide them. It is true, that in all the beatitudes, the bliss is not only enjoyed in Heaven, but tasted also upon Earth; yet the poor and the persecuted, as most going out of their selves, and having least of the Earth, have most of Heaven, and peculiar fruitions of God and blessedness: and that is the reason, that whereas in the rest, the promise and reward runs in the future, they sh●ll be comforted, they shall be satisfied, etc. As St. BERNARD hath observed, To Poverty it is not so much promised as exhibited, therefore n Aliis virtutibus promissio futuro tempore indicatur, p●upertati non tam promittitur, quàm datur, unde & praesenti tempore enunciarum est, quoniam ipsorum est regnum coelorum, ser. 4. de adventu. it goes in the present, for theirs is the Kingdom of Heaven: for b●cause in poverty and persecution there is great hardness in the duty, they are prevented with a forerunning presence of reward. By the discussion of the words we find, that notwithstanding the stately flourishes and fair shows that some sins make, the creature that is poor of itself is undone by sin: and indeed what is sin but mere privation and want? That in truth the spirit is not poor, that expects to be happy in any thing, besides God and his Kingdom. Whence (Luk. 15.14.16) all the while the Prodigal desired to fill his belly with husks, he was b●t beginning to be in want. He that is throughly poo●e, knows that nothing but CHRIST can satisfy for sin, or satisfy a soul: the windy and empty creature nourisheth not the hungry soul, but the hunger of the soul. That this blessed poverty, is not so much any special virtue, as a sweet dispose of the soul, turning it from the empty creature, and converting it to God, that it may be filled, and so it ●unnes through all the life, and all the graces of a true Christi●n; and causes denying of himself, and seeking God in them: in Faith it humbles us to believe without evidence or demonstration, in Chari●y to respect God's glory, and our neighbours ●ood, etc. Humility is with the most excelling Divine, what pronunciation is with the famous Orator; that is the grace of the whole Oration, this of the whole conversation: it is not to be restrained to the first entrance, but extended to all progress in religion; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c S. Basil. in As●ct, in sin. the soul cannot thrive in Grace, except it grow withal in Humility. For in the Kingdom of Grace, greatness is measured by degrees in humility, He that will be great among you let him be your Servant. A Religious person asked the holy man o Evita ejus ●. 36. BERNARDIN●, how he might bring a Spiritual life to good issue; always increasing virtue: who for answer, required that he should prostrate himself flat before him on the ground; signifying humility, to be the foundation of proficiency and perfection in Christianity. In sum, the grace here blessed in poverty is perfect humility, the blessing of that grace, that it states in the Kingdom of heaven a sacred frame of spirit, divinely ruling, in due subjection to God, according to Laws Celestial. CHAP. II. Of the carriage of the Poor, in matters Spiritual. THe Poor, remembering the creatures make, that the best was of nothing; and hath more of darkness and of nothing, then of light and of something; for it is infinite that it hath not, that which it hath is finite, and the light thereof is not without a shadow, as mutable of itself if not sustained: this the poor remembering abhors the thought of being independent, and a rule to himself to do his own will (joh. 6.38) and not seek the good of others, as the Devil would have been in his pride a law to himself and in no kind subject to others; G●rson. come. 4. Serm ●. de Angelis. whereas every reasonable Creature put in superiotie is tied to serve unto the profit of inferiors, that proud Spirit by ambition to exempt himself out of God's government, fell out of his protection and ruined himself. The Angels that stood were thus fare poor, as not to presume on themselves, but God's free grace and concourse, they using the abilities wherewith God had graced their nature. Now a lapsed creature is not poor so only, but further in absolute inability to do any thing of himself pleasing to God, so all the power which we have, to cooperate with God and work our salvation, is from the sufficiency of that grace which for CHRIST'S sake is offered unto all, to whom the Gospel is vouchsafed. The good in order to salvation is not educed out of our nature, but infused of God's grace, (Rom. 7.18.) a R●● 7.18. In my 〈◊〉 devils nothing 〈◊〉 good, Signi●●●rs ●uoniam non à ●ob●●, sed à Deo e bonam ●alatis nostrae S Ir●n●●s, l. 3 c 23. We are so directly poor as not to have the least Spiritual and good thought of our own (2. Cor. 3.5) Therefore the propriety of this virtue is in the acknowledgement of God's grace, that there b S Proper ●e vocation● ge 〈◊〉 Lib 1. ●●. Epi●t. ad Demetriadem. is no act, nor moment wherein it would not be ill with us, if, the Holy Ghost should leave us to ourselves. We are to confess. 1 That the grace which pleaseth God in rigour of justice is not in us, but in CHRIST, CHAP. 2. ours only, as we are made one with him. Phil. 3.9. 2 That our works are not acceptable and rewardable for themselves, and as proceeding of natural forces, but because of God's covenant and the promises for CHRIST'S merits, be made to them, and as they flow from, and be actuated by CHRIST'S grace. 3. That it is not we that work, but CHRIST and his grace in us and by us, we being but inferior agents, or rather instruments under him, (but voluntary & obedient instruments) 1. Cor. 15.10. Hereupon (as it is in the relation of the slaughter of the Fathers in Sina) He that excels in virtue, ascribing all, c De interemptione patrum Sinae, cap. 15. 19 jun, 14. in Meraphrast. not to his own labours, but God's virtue, may bear himself humbly, as who persuades himself, that he is not of himself the worker of good and honest things; but the Instrument of grace which worketh in him. 4. That the good works, whereby we please God and grow in his favour, have their efficacy from the grace of the Gospel, Adrian de Sacramento Eucharistiae, fol. 20. and our Lord CHRIST, as receiving tincture from him; and being preferred in his dignity and desert by Evangelicall contract, appliable to them. The Humble thus confessing all good received, and that of grace, (which prevents and assists and follows and crownes our endeavours) glory not in their gifts, but the giver and his grace (1. Cor. 4.8) assume nothing to themselves, as infinitely wanting to divine concourse and helps, confide not in their own deeds many ways imperfect and short of God's goonesse, but in the mercies of God, who (notwithstanding all their unworthiness) vouchsafes his grace to them, and in the merits of CHRIST, which supply all their defects, and be equal to the whole will of God. The poor consider, that if they should pride themselves in the effects of God's grace, he might justly withdraw his liberal hand, and permit them to their own nothing, and that in true esteem, seeing that it is God that work●s all, as St. Bernard concludes; d De donis Sancti spirit●s, c 2. Tanto quisque humilior esse debet, quanto est superior. so much the humbler should they be, by how much the more they are advanced: because the more they receive grace to do, the more they are indebted to the donor that enriched their poverty. True humility retains its own propriety in the greatest fullness of grace, as agnizing that it is still nothing of itself, but all is of grace, and in God that gives and continues. Therefore our Lord that would not have us lie for humility, e B Aug de verbis Ap●st. fol, 28. wils us, when we have done all, to say, we are unprofitable. (Luk 17.10) In the flower of our best deeds, to be mindful in whose virtue we work, and how nothing is of ourselves, without CHRIST, but imperfection and deficiency, and how fare in our utmost we are less than God's mercies to us, how remiss concurrers we were, and users of God's grace and gifts that our all is nothing, to that we ought, nothing to that we might, were it not for our sinful negligence and unproficiency. Away then with all vaine-pleasing ourselves, and resting in what we have done: S Chrys. in Phil hom. 2. Zaver in vita ejus. l. c. 16. such considerations beget solid humility. f S. Chrys. de compunctione. Which is to do like Saints, and yet tremble & deject ourselves more than sinners: because our best is not correspondent to our receipts, but unworthy of God and his loving kindness to us: the poor of Zion in the faithful use of their talents be much in judging themselves for their unfruitfulness and penutie in good, and that is their glory to humble themselves more in their good deeds, then ordinary people do for their g utinam fratres mei, utinam nos illam haberemus humilitatem in peccatis nostris quam Sancti habaerunt in virtutibus suis: Guarricus in purificatione S. Mariae, serm. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sins. The Poor as in despair to acts of grace, without attracture from above, carry all their virtue in God, not in themselves. For as the ship attains the Haven more by the benefit of the wind then the sail: so we prosper more by actual influences from God, than our own habits and h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S Basil. de humilitate. Labours. A man may be himself in the very habits and use of grace, if he go upon his own strength therein, and not the grace of CHRIST, to be sufficient for him to begin and finish each Christian duty, according as it is; not he that lives, but CHRIST that lives in him and breathes upon him, by fresh and continual inspirations. St. PETER, in confidence of graces received and habits in him, put himself before his Brethren, and thought to do something of himself, by virtue of those graces, and Gods general concourse; who presuming of himself, fell into a presumptuous sin, and came behind those before whom he preferred himself, CHAP. 3. and is an instance, that except the LORD build a house, the labourer's labour in vain, and that our best way to have present and effectual aid, is to lie low in ourselves, and hang entirely upon GOD, as our duty is to know ourselves but poor men, or rather worms, and therefore as coming out of the earth to S. Greg. Naz. ep. 119 inter Basilianas' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. creep by the ground to follow our Saviour, and be of his company, minding not high things, but the least of the little ones: for of ourselves we are nothing; yea, as much worse than nothing, as grace is better than sin. CHAP. III. The demeanour of the poor in externals. SAint Gregory a i Reg. l. 2. c. 1. pauper spirita esse non p●terit, qui amare adhuc aeternos the sauros noscit ibid. l 5. c. 4. shows that to make one of God's poor, is in contemplation of goods that never fail to raise the mind unto contempt of those that must needs perish: Therefore he cannot be poor in Spirit that hath not learned to love everlasting riches: for till then he is not driven out of the creature, whence, Luk. 6.24. our Lord pronounces a woe to the rich, because they have their consolation, declaring their condition miserable that can satiate their joy with any worldly good, which is no proof of God's special love, which cannot remove the guilt of sin, nor fill up the defect, nor cure the malady of the Spirit, no more then fine apparel can heal an inner sore, albeit the carnal heart dwells in flesh, and rests in the contents thereof, and attends not this insufficiency, unless God pursue it, and suffer not the creature to yield its common satisfaction. Hos. 2.7.5.13. Luk. 15, 16.17. Saint james chap. 1.9. aptly enjoins the brother of low degree to rejoice in his exaltation, that in Christ's fraternity he was participant of true riches, the rich in his humillation, verse, 10. as made low in spiritual poverty and apprehension of want in abundance, and having outward things, as if he had them not, without any repose in them; whereas generally high degree keeps away sense of what is needful to bliss, and stays the soul in sensual pleasures, the portion of unreasonable creatures, Psal. 49.20. Homo cum in honore esset non intellexit, ac si diceretur, bon●r absorbuit intellectum. S. Bern. ep. 237. job was rightly called a perfect man, when he was able in his hard trial with a noble imprecation, to curse himself if he had rested his joy in transitory riches, Cham 31.25. If he rejoiced because his wealth was great, and his hand had gotten much. Humility is a mere dependence on God, and therefore stands alike affected to poverty, riches, ignominy, honour, sickness, health, as God bewils them and orders them for his glory and our souls good: and nothing should so joy the lover of God as his will, and the good pleasure of his eternal counsel, in which he ought to satisfy himself, and be as glad at the least as another would be the greatest. De Kemp. de imitatione Christi. l. 3. 12. Perfect humility inclines other things equal to that which hath most congruity with the state of Christ in this world, CHAP. 4. and which he hath sanctified; add the apt way of perfection and familiarity with him, and therefore to be as the LORD JESUS was: rather abased in poverty and contemned, as simple to the world, then magnified for policy, riches, honours. b Bonaventura. ser. ●, de omnibus sanctis. No marvel if poverty was refused before Christ: but since Christ chose it, Et in suam accepit partem, it is to be savoury unto Christians, and embraced by them. Seneca reasons against them; who when some point after them as they walk in the street and say, O virum doctum! see a learned man, are more delighted, then if it were said, O virum probum! there goes a virtuous man. And yet the Christians be rare, that are not gladder of the gifts that make admirable with men, Of gratiae gratis dagae, then of gratiae gratum facientis. then of the graces that make acceptable with God, Luk. 10.18.20. When the seventy exulted; that even the Devils were subject unto them: our M●ster insinuates, that Satan for his pride fell as lightning from heaven, and represses the rising of the Spirit for such privileges, and forbids staying in our joys in the gift of miracles, Tertul. adversus Martion. l. 2. or any endowments or operations that men may perish with, and propounds as a due object of our rejoicing, they having our names written in the book of life, which is the roll of them that be in the state of true grace. All which is not against high places in Church or Common wealth, for degrees are of God; but ambitious seeking of them, and lofty behaviour in them. An Emperor may be humble, a beggar proud, it is the low mind Christ requires, not the low estate, that men should not affect inordinate eminency, nor think themselves worthy honour, which God casts not upon them, but lay themselves down to God's providence, and the order of his word, for reputation and advancement, and get a good report by Faith, Heb. 11.39. It is against the faith of GOD'S kingdom and wise government to desire of accept glory of men out of his ways. john 5.43. And without doubt it is culpable for a man to climb up into a state (moribus suis et meritis improportionatum that suits not with his manners and merits, and so makes not of necessity a virtue, c Vid. S. S. Hilar. de Trinitate l. 9 but of vice necessity. d Gers●●, ●●●plicitudine 〈◊〉 ●sticorum. fol. 26. v. moribus suis et meritis inproportionatum. Otherwise promotion is of GOD, and many in their ignoble rank are as emulating and conceited of their worth, as who is most, and given to aspire, if they had any possibility, and because of their forlorn hopes, fuming against men of quality and desert, and crying down prelacy. The Poor seeks not great things for himself, and if God allot them, looks farther than himself in them: It is a passage worthy St. CYPRIANS preferment, As it is e De jejunio et tentatione. Sicut pereptoria est altitudo qu●sita, et periculo fissima est oblata, non quod potestas quae ex Deo est, sit damnabilis, aut ordinatio divina peccatorum sit obsterrix, sed quod excellentiam, cujus spiritus sanctus author, ita debet complecti humilitas, ut qui vocatus est superior nesciat se sublimem, & per omnia agroscat conditio conditorem, gratia largitorem. pernicious if it be sought, so offered it is very perilous: not that the power which is of God is condemnable, nor that the ordinance of God is the midwife of sins; but that bumblenesse ought so to embrace highness, whose Author is the Holy Ghost, that he which is called higher may not know himself aloft, and the creature in all things agnize the Creator, and grace the giver. CHAP. four Of the Kingdom which the Poor enjoy. NO man will doubt that the Poor are blessed, that believes them possessed of a Kingdom, in which is all variety of contents, and the Kingdom of God, which, according to his super-eminency, transcends all humane satisfactions and apprehensions, (Ps. 4.7) Because men seek in Riches and Honour excellency and abundance, therefore CHRIST a D. Thom. 12.69.4. promised the Poor that take their affections from them, the Kingdom of Heaven, whereby man attains the excellency and abundance of all good things. When man's dominion ceaseth, God's Kingdom gins: when we see we have no power to rule ourselves, God erects his Kingdom in our hearts; and puts upon us the holy Regiment of his Spirit: when man is nothing, God is all in all: when the heart is broken and despairs of the creature, God helps; b S. Basil. ibid. because Physicians relinquish, the broken in heart God himself draws nigh to them, and undertakes their cure (Psal. 34.18) (Es. 66.2) The Lord looks to the poor and contrite, as the Virgin Mother said, GOD looked on her lowliness; and a look from the highest Majesty is such a grace, that King David, who knew the estimate of such favours, admireth it should be shown a man. Lord what is man that thou shouldst look on him? Such testimony and imparting of his grace, satisfies the enlightened heart (Psal. 4.6) c Origen. in Lev. It is full happiness if God look on a man (Lev. 26.9) PETER was almost perished, CHRIST recovered him with a look; as the Sun looking upon the fields, that would else remain barren, makes them flourish with its rays; so God looking upon us, illuminates and makes us fruitful with his beams. The poor that hath nothing in himself, possesses all things in Christ (Gal. 2.20) d B. Aug. de continentia, c. 22. Vivo jam non ego, sed Christus, & ubi non ego, ibi faeliciùs ego. Now I live not, but Christ; and where I am away there I do best. We are happiest in not being, that CHRIST may be instead of ourselves, an agent in us, and for us, infinitely more blessed, potent and satisfactory. (1. Pet. 5) God gives grace to the humble (and as Lorinus there notes) grace no where maintains its name more than in the humble, who takes whatsoever is given, as freely given by grace, and accordingly gives thankes. As waters run to low grounds, so God's graces to lowly e B. Aug. de S. Virginitate, c. 35. hearts; where he hath the whole praise of them, f Pauper & mendicus ille est, qui nihil sibi tribuit, sed totum de misericordia Christi expectat. ●. Prosper. in Ps. 106. for the poor and Gods Beggar attributes nothing to himself, expects and takes all of CHRIST'S mercy. The more the Centurion humbled himself and dissuaded CHRIST from entering his roof as unworthy, the more CHRIST enters his heart as capacious of him, and admires and renders him admirable. The lower MARY sat at CHRIST'S feet, the more of CHRIST and his heavenly doctrine descended intó her: the Moon must be emptied of light, that it may receive light from the Sun, and diffuse light and influence to inferior bodies. PAUL must be nothing in his flesh, that CHRIST may be all, the Spirit inform him and grace be sufficient for him; that he may both have it in abundance, and plentifully minister it unto others. The Baptist must humble himself, and say, he is but the voice of a Crier in the Wilderness: and what is more frail than a voice which fades as soon as sounded, especially in a Desert? That CHRIST might magnify him so fare as to say, there had not been a greater borne of a woman: when he thought not himself worthy to stoop down and tie the latchets of Christ's shoes, Christ thought him fit to whom himself would stoop down, and let him lay his hand on his head as he baptised him. g Valles secundum Psalmistamfrumento abundant, hoc est humiles spiritu potiorib●s livinae largitatis muncribus. Tancmar. in vit. Bernwood, Epis. c. 44. Novemb. ●0. The Valleys (according to the Psalmist) abound with corn, the humble in Spirit with the choicest gifts of divine Liberality. The more we go out of ourselves, and are contented to be any or nothing as God will, the nearer we are to be made something; and so much as we remove from ourselves and our private interests, distrust in ourselves, and depend altogether on God, so much we proceed in him and the common spirit, and abilities to do him service and his Church. God loves to follow their poor endeavours with good event, that ascribe it to his blessing and not their own industry (1. Cor. 15.9) when the pains of proud Labourers are dashed with ill success; because they would assume the glory to themselves. St. OWEN h In vita S. Eligii, l. 1. c. 9 Nihil n. ex omnibus quae egisset bonis meritis suis tribuebat, sedomne opus suum ad Deum semper conferens, in cunctis actibus ejus auxilium implorabat. writes, That all the speech of blessed ELIGIUS was useful to edification, for that of all the good that he had done, he attributed nothing to his own merits; but always referring all his works to God, implored his assistance in all his actions. Whereas God hath no pleasure to cooperate with them, that work in their own strength, and if they succeed, sacrifice to their own net. Although good works have great account with God, and undoubted efficacy to rewards in Heaven, yet not only in humility but in duty we ought to refer all unto God; for that all is of God: and put case we be infallibly certain, that our works are done in charity, yet in all wisdom and security, must we resign all to God, and trust in his free goodness and mercy. Because the more we put good deeds from ourselves, and set all over to his grace, the more he accepts them, and imputes again all his work to us, and grants us the honour and recompense thereof: and so all is reserved entire for us to the great reckoning, with good expectation thereof in the interim, and sweet experiences of God's approbation. In fine, They who learn of Christ to be humble, and let God be all, and meek, to be thankfully what God will, they find rest to their own souls, (Math. 11.28.29) Quieting it always in God, CHAP. 5: and his good, pleasing, and perfect will, which is a blessed repose, and a very Kingdom of Heaven. CHAP. V Discoursing further, why God assists the Humble, and resists the Proud. HVmility is a great dignity, even above other virtues; that whereas they frame the mind pliable to the rule of God in some subject, humility submits it in all things to God's ordination and government. As it is the evil of Pride above other sins, that the inordination which makes other sins to be sins, is in a manner specifical and essential to pride, as Pride (Syr. 10.12) The beginning of Pride is when one departs from God, and his heart is turned from his maker. Therefore it hath for its propriety, that which constitutes the formality of sin, aversation from God and converting to the creature; and for that reason is rightly called the beginning of sin. So it is the good of Humility above other virtues, that what makes them virtues; S. Aug. de verbis dom. serm. 13. that they leave not the heart in the creature, but convert and subordinate it unto God: that is properly distinctive of humility, which therefore is made the beginning of grace, and honoured in the prime of the Beatitudes, as causing the soul to put no bar to the spirit, but set itself in absolute subjection unto God, and so in capacity to receive his graces, and the full benefit of all his institutions, and inner teaching (Psal. 25 9 Math. 11.27) For humility subjecting the intellect to God, and the whole man to his direction, disposes to irradiation from Heaven; when as pride swelling in conceit of understanding, and refusing to be ordered, shuts out divine illumination. St. PROSPER in his incomparable Epistle to the illustrious Virgin DEMETRIAS, among other mischiefs in pride numbers this; That a Difficile peccatum suum superbus agnoscit, ●uretiamsi intellexerit, non currit ad medicum, sed de se sibi remedium pollicetur, nec unquam ibi proficit cura, ubi morbus est ipsa medicina, cum aliae cupiditates ea tantum bona quibus adversantur iniminuant, haec dum omnia ad se trahit, simul universa corrumpit. the Proud man hardly takes knowledge of his sin, or if he understand it, he runs not to the Physician, but promises himself recovery of himself, nor can the cure proceed, where the remedy is a malady: and this, that whereas other lusts waste only that good and virtue to which they are contrary, Pride whiles it arrogates all to itself; corrupts all at once: Therefore God withstands the proud, as who are averters from him, and mere opposites to him. b Cum omnia vitia fugiunt a Deo, sola superbia se Deo opponit. Boëthius. When all vices fly from God, Pride alone opposes itself unto God, for by other vices men turn from God unto some good conceived in the creature, only by pride they contend to disthrone God, and set themselves in his room, and be all of themselves, and for themselves: whence to speak with Saint Ambrose, c 1. Tim. 6. God as repeller of his own wrong enters a special kind of combat against pride, as if he should say, it is my adversary, CHAP. 3. it sets itself against me, that encounter belongs to me, james 4.6. The word signifies to stand appointed against another in martial forces and array; and consequently implies that God, as it were, raiseth all his powers against the proud. ●. Chrystom. 3. de verbis Esai ●. The proud oppose God in his being, Alpha and Omega, the first efficient and last end. Therefore God resists them and so blows upon them that they lose their efficiencies and ends: where he is said, S. Basil. in Hexam. l. n 10. ad f. ●. Luk. 1.51. To scatter the proud that have sparsum cor, and become unsettled, ever wand'ring and vagrant in their designs, as who having no certain bound, being repugnant to the true beginning and end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and they are scattered in the imagination of their own hearts, and the high thoughts and plots wherein they glory as rational men, which being not governed by the Spirit, and out of subordination to GOD are errings, always fail of their last end, and determine in vexation of the dispersed and unquiet mind. Haughty spirits are well compared to smoke, Psalm. 37.20. d joh. diacon. ex S. Grreg. in vit. ci●s, l. 1. 〈…〉. Which perisheth in ascending and vanisheth in dilating of itself: and to a wheel, Psal. 83.13. That rising in the hinder part, with the forepart falls to the ground, and they are also made like a wheel, in that e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈…〉. they move not to any spiritual height, but run a vain circle and endless round, Luk. 14 11. The humble is raised in and by his humility, because subject only to God, and for God, and in God: now for that God is the most supreme, he that is immediately subject to him, is exalted by that humility to be near unto God; contrariwise, the more the proud lift up themselves, and go about to be somewhat of themselves, the further they remove themselves from God, which is the most debasement of the creature, Psal. 136.6. The Lord knewes the proud a fare off, because they are only in his apprehension, not in his approbation, saith the Master of the sentences. f Lib. 1. dist. 36. The Lord knows the humble, and all good things near hand by their resemblances, and Ideas in his Divine understanding; but there is nothing in God whereby he knows the proud, Ego arrogantesnescio id est, eorum vitam in sapientiae mea arte non approbo. S. Greg. moral. l. 28. c. 3. he knows them afar off by the opposition of humility, whose rule is in him, he knows them afar off, as standing in furthest distance from him. So sure is that of St. Augustine. g Ad Monimum L. 1. 18. the creature fiout fit clatione humilis, sic fit humilitate sublimis. The creature as by pride, it is debased, so by humility it is raised. He that insolently attempts to be more than he is, shall be less than he was: and to subdue our natural inclinations under God's providence, and willingly suffer his pleasure is the directest way to be raised out of a desolate condition: Humble yourselves to God that he may exalt you. 1. Pet. 56. The greatest judgements of God have come upon the proud, and his greatest mercies on the humble. Pride made Angels Devils, h Vid. S. August. in psal. 118. humility makes poor men Gods, Exod. 6.30.7. Lucifer the Prince in the highest of all the orders of Angels, in pride assaying to be like God, fell from the top of Heaven to the bottom of Hell, CHAP. 5. as the blackest and worst of Devils: i S. Isidor. Pelusiot. l. 1. ●p. 15. and he that succeeded him in place, hath a fit name Michael. For a monition that the creature must not conceit or covet to be like God, k Quis ficut Deut. but subservient under his grace. Adam proudly aspiring to be as God, knowing good and evil, became as the beasts that have no understanding, Psal. 49. Vlt. whiles the proud word was in Nebuchadnezars mouth, Is not this great Babylon that I have built for the honour of my Majesty? he was strangely metamorphosed into the fashion of a brute, Dan. 4.30.31. Herod vaingloriously accepting the honour of speaking like a god, was instantly smit by an Angel of God, and eaten up of worms. Arrogant Pharaoh that asked who was God, was taught by vermin to take notice of the Lord, which also was the discipline of proud Antiochus. l Read 2. Mach. 9 As notable are the mercies wherewith Abraham, job, Moses, and whoever most humbled themselves have been of all other most renowned. The sacred Virgin, because she humbled herself more than any other woman or man, therefore found the greater favour and grace with God than any other woman or man, I or Angel, to be compare●●●is Deo Patri: m Vid. acta concilij Ephesimi primi, and this phrase is used by Gerson, and Dionysus C●●thus. mother to him to whom God was father. The Lord Christ because he humbled himself incomparably more than all; more than his holy mother: therefore God highly exalted him, gave him exaltation, Phil 2. to which all other hath no comparison, or proportion, CHAP. 6. and by that title of humbling himself our Saviour merited (what otherwise was his due) the advancement of his name, and that lowly and manifest veneration at his blessed name JESUS should be here done by all Orthodox and devout Christians, & hereafter insolent gainsayers that now refuse, be forced with infidels, pagans and all wicked men and devils to do the same. CHAP. VI Of the chiefest exercise of humility. MAny are like Caligula, humble servants, but proud Masters; humble till they get means to be proud with authority, but the trial of humility is not to be proud in honours▪ as David behaves himself like a child, Psal 131. when he was a Monarch and might have domineered over men; B. Greg. i● 〈◊〉. 7. c. 12. qua● 〈…〉 ●rtute na● 〈◊〉 soler, nonnunquam tamen stulta meas, de perpetrata se nequitia exaltat, et quod omni vitio sit gravius, etiam de commisso vitio superbitur. not to be proud, when men have something to be proud of, that is humility; true it is, that such is the corruption of our na● 〈…〉 then fare, it will rake pride 〈…〉 dunghill, glory in shame: some are 〈◊〉 base as to be proud of egregious sins, so foolish as to count every thing glorious that is notorious, but a little common modesty expels that shameless insolency. The task for humility, is to carry a deserving man through honour and dishonour without prejudice. That he neither swell, when wrongfully dispraised, nor be puffed up, when justly extolled: for after the sentence of Saint Nile, a De superbia. It's a great matter to endure reproach, but more to pass by praise without any damage to the soul. Hence our Lord is frequent in prohibiting the publication of that which concerned his commendation, b Ser. 4. de quadrages. Vicinum est rectis actionibus superbi e malum et de proximo semper virtutibus infideatur elatio, quia difficile est, ut laudabiliter viventem laus non capiat humana, nisi ut scriptum est, qui gloriatur in Domino glorietur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid S. Nyssen in vit. ejus. that we might have a precedent to use all means of avoiding vainglory for good doing. Gravely St. Leo, Pride is an ill neighbour to good actions, and haughtiness ever lies at the catch in virtues, because it is hard for one that lives commendably, not to be taken with humane commendation, wherefore I have to admire the rare quality of blessed Ephrem, that was all of water and sweat till he dropped hearing of his own praises, out of Christi●n shamefastness, and a conflict of humility, not to be overcome of honour. It's not impossible that the most laudable deeds should be done in pride, for in them pride hath i●s principal throne, and it is easier to do good, then to be humble when we have done it, 1. Cor. 13.3. Which Saint Augustine observing writes, d Imps. 43. prorsus in ipsa ecclesia ●i●am c●tholica, pat●tis catholicos defuisse aut deesse posse. qui causa ●●m●nae gloriae p●tr●e tur, si non essent hu●●●mo●i homine●, non d●ceret apostolus, si tradi ●ero corpus meum, etc. I will speak 〈◊〉 true Catholic Church: think you that therein 〈◊〉 were or can be wanting catholics, that would suffer 〈◊〉 emane glories sake, if there were not such men, the Apostle would not have said, if I give my body to be burned, and have not charity, etc. And again, e B. Aug in psal. 72. sunt quidamqui faciliu● o●ni● 〈◊〉 pauperibus d ●r●●●●nt●, quam ips● p●●p ●es De● sunt. there be some that do more easily give all that they have to the poor, than themselves become Gods poor. In such that of Saint Prosper is verified, loftiness f In Epist. ad Demetriadem, infl●tio & ambitio, & propriorum bonorum superba defensio, possunt destruere cleemosy nas, possunt evocuare martyria, si & magnas opes amore quis humanae laudis, & saeva supplicia non ca fortitudine quam Deus tribuit, sed quam de se praesumpsit, excipiat. Hoc est nolle habere, quae Dei sunt, & ibi constituere meritum, ubi divinum cessavit auxilium. and ambition, and proud ostentation of our own good make alms, of no grace, martyrdom of no effect: If a man give away a great estate in affection of humane praise, and suffer d●re torments, not with the fortitude which God infused, but which he presumed of himself. Here is then the activity of grace, to make the poor in Spirit rich in Virtue, and the rich in Faith and good works humble in heart. That he which is rich in God's Spirit, g Spiritu Dei dives es, tuo pauper, S. Paulin ad Alothium may be poor in his own, as Saint Paulin saith, Alethius was, he which is high in operation, low in opinion. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ser. in S. Athanasium. As Saint Nazienzen saith, that great Saint Athanasius was, he that excels in knowledge not to be puffed up, but the most learned i Vir maximè dectus, & minimè superbus. in Prologo Hist. be least proud, as Malmesbury saith, that venerable Beade was; he that works miracles, be more admirable for his humility, than his wonderworking, as k S. Bern ser. 2. De ramis palmarum. Elias, that after fire and rain miraculously fetched from heaven, submitted himself in lowly wise to run before wicked Ahab. All pride is odious, but that is most in grace, which is proud of grace and oppugnes God with his own best gifts; yet because the Spirit of vainglory, l In Math. Hom. 5. Hom. 15. (as the author of the imperfect work notes) is chiefly nourished by sanctity, as the greatest excellency that man partaketh off, therefore the most learned Father affirms, that he who m Qui expertus est vitiorum superandorum gradus, intelligit hoc virium inan●s gloriae, vel solum vel maximè cavendum esse perfectis, quo primo enim vitio lapsa est anima, hoc ultim● vincit. B. Aug in Ps. 7. hath experienced the degrees of quelling vices, perceiveth that the vice of vainglory, is either only, or mostly to be shunned, of them that are perfect, for the vice into which the soul first fell, CHAP. 7. it last gets out. Pride is the heart of the old man, which first liv s, and last dies; worthily the glorious Martyr Cyprian, n Lib. 3. Ep 1● Quia is ex●t●bit●r qu●●e 〈◊〉, handlin est, ut magis i●f●d●an●●● aduersar●um 〈◊〉, qui f●iti●em 〈…〉 ag●●●●tur, & acrior 〈…〉, quia 〈◊〉 ●perant●m 〈…〉. Because he that humbles himself shall be exalted; It is the humble man's pa●t, most to fear hutreacherous adversary, who most assaults the strongest, and being the fiercer for his fall, strains all his powers to conquer his Conqueror. That same Phoenix of sin revives out of its own ashes, and oft regains its life, out of the humility that kills it, and erects trophies over it: for as holy St. AUSTIN tells us, o De natura & gratia, c. 31. Vbi l●tatus homo fuerit in aliquo b●no opere, se etiam s●perasse superbiam, ex ipsa l●titia caput erigit & dicit quia trium●has? ecce ego vivo, & ideo vivo quia triumph●s. When a man is joyed of any good work, and that he hath got Pride under too, out of that very joy pride lifts up the head, and saith, why dost thou triumph, lo I am alive, and therefore alive because thou dost triumph? We must take great heed to hu●ble ourselves as we grow in grace, because the more we humble ourselves, the greater progress we shall make in grace; p Quanto pl●● proficim●●, t●nto plas h●miliem●r, quia quanto p●us humiliati fuerimus, tanto ampl●us pr ●●●mus Faustus 〈…〉 and as we humble ourselves in the process of grace, have vigilant care that we wax not proud of growing in humility. CHAP. VII. Touching some evidences of blessed Poverty. THe poor trembles at God's word, reputes any service of God too good for him, conceives himself the unworthiest of all God's creatures, and is contented that others should so judge of him. First, the poor trembles at God's word, This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meetly fetches his derivation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for his dreading to ●ffend God and cross the rule of holiness and happiness. (Es. 66.2) As understanding the least variance from it, a great hindrance to his comfort and felicity; and awfully reverencing it, as the word of the Lord of Kings, mighty in operation (Heb. 4 jer. 23.29.) and rightly called the Kingdom of Heaven, for the dominion that it hath over the conscience, and the manifold graces and contentments, that every part of it ministers to the due observer, who shall not tremble at thy word, O Lord God of Hosts? It is Luciferian pride to venture on courses against the known will of God (jer. 13.15.17) Michael the Archangel durst not. jude 9 Principalities, and powers, and the prime in all the ranks of Angels, that excel in strength; they dare not offend. and weak men think they should forfeit their greatness and gentility, if they made scruple of breaking Gods commandments. But the Poor that have sense of the Majesty of God, and his word, revealing the evil of sin, and dejecting the soul for it; horror possesses him, lest he should incur their offence: he holds nothing little, forbidden by so great a word; and as altogether of no ability, S. Greg. in job l. 34. 17. ad tenuissimum malum suum infirmari trepidat. is afraid of being mastered by his least sins. 2. The Poor not ignorant of his own unworthiness, makes without any indenting, complete submission unto God, to serve in any work, with what allowance the Lord pleaseth. (Luc. 15.19. Math. 20.7) And counts himself undeserving prelation in God's grace and service, and that such is CHRIST'S pre-eminence, as any reference to him exceeds all worldly promotion (Ps. 84.10) any office about him any other function, and ●●quires more reverence and purity, then is found in any man. For which cause, he that was not inferior to any woman's child, protested that he was not worthy to carry CHRIST'S shoes (Matth. 3.11) He that is poor, by experience of the creatures unsufficiency, aims at nothing temporal nor created, but abstracted therefrom refuseth any portion besides God; and knowing himself less than any of God's mercies, seeks not them; but only to please him in CHRIST, and that he may be satisfied in all God's pleasure fulfilled in him. As RUSHBROCH b Apud Ludovic. Blosium, p. 540. entreats, Like a Spiritual man, be little and low, and whatsoever thou dost or leavest undone, desire no other reward but God, and if thou receivest any consolation, glory not; but avouch thyself unworthy of GOD'S gifts, and please not thyself in them, but return them entire to GOD. 3. The Poor, conceives himself the unworthiest of GOD'S creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. this was St. PAUL'S doctrine (Phil. 2.3) In humbleness of mind, let each esteem other better than himself. And his practice (1. Tim. 1.15) reckoning himself the chief of sinners: and (Ephes. 3.8) he accounts himself less than the least of all Saints: where he elegantly compares a superlative, that as he had put himself above all sinners for extent of concupiscence and evil motions, so he might put himself under all Saints, in omissions and good inclinations; Which the Apostle S. Bern. de vita solitaria. Neque enim hoc dicebat Paulus mentiendi praecipitatione, sed aestimandi affectione, quim. perfectè examinando semetipsum intelligit, suo peccato nullius peccatum par esse existimat, quod non sicut suum intelligit, etc. spoke not in a humour of feigning, to gain applause for underweening himself, but sincerely, as he thought, by diligent search, knowing more sin by himself, then by any other, or then any charity will mistrust by another. This to do, consider not only thy own good, but thy evil also; nor only thy present virtues, but thy past vices; and weigh thy neighbours good as well as thine own (Phil. 2.4) his good rather than his evil, Every man grievously sick complains of his sickness, as the most painful of all other; so he their is humbled under 〈◊〉, supposes his 〈◊〉 the most intolerable. S Chrys. tom. 4. hom. 67. and think that as there is in thee much latent evil, so there may be in him much secret good. The Poor, though in divers things he be not so extravagant as some other, fears lest close corruption, Pride and Vanity should make his restraint worse than others outrage, his glistering, worse than their gross sins. S. Bas●l. de humilitate. He ponders himself as himself, not the gifts of nature in him, which may possibly excel the natural endowments of other, and so the gifts of the spirit the graces of some other, he ponders not them, for they are Gods; but his own concurrence therewith, and behaviour therein, and then he is fare from ascribing any good to his own deserts; and wonders at the patience of GOD, vouchsafing to coworke, and continue his grace, in so dry and barren a heart, and verily concludes that if the gifts, graces, Latroni si tanta contulisset Deus gratior te foret Francisce. and assistants afforded him, had been collated on the vilest wretch in the world, he would have been more proficient and thankful. Servus d S. Ado in Martyrologio. Nov, 29. Th. Martyr Sisinnius when Maximinus the Emperor asked what he was, answered, ego peccator Sisinnius servus servorum jesu Christi. servorum, was a term, which holy Martyrs and Confessors, speaking of themselves, used long before St. GREGORY, to express themselves the most unworthy of all God's people, and that they and all they had, was for the Church, and of duty to be in service to the least of CHRIST'S brethren. And that there was none without some perfection which they wanted, and in that regard ought to be subject to every one. (1. Pet. 5.5) How remote from this poverty are those among us; that separate themselves and say (Es. 65.5) Stand by thyself, come not near me, for I am holier than thou (Revel. 3.18) Proudly appropriate to themselves the title of Professors, common to all true Christians, dream themselves and their Geneva to be the only one, the Dove, the Queen; other Churches to be none, or but Concubines, As Brightman doth on the Revelation, and the Canticles. contemn government, debase the Church, vilify others, vaunt themselves as the people and singularists of the world, bless themselves that they are not as such and such, who in truth are good livers, and right worshippers of God, as the vainglorious Pharisee preferred himself afore all other men, and thanked God, that he was not as the Publican, to have been like whom, would have been his happiness, and the change of God's right hand. 4. The Poor is not enraged that others think and speak of him as of no worth. PAUL that reputed himself of all sinners the chief, could meekly endure to be used as the refuse and offscouring of all things (1. Cor. 4 13) Then only men really think themselves vile, when they are not vexed that others think and say the like. In the primitive times, some were noted for affectation of humility, by this; that they never spoke of themselves, but percatores was every second word; yet if any did never so little cross or slight them, they could not contain themselves from uttering Pride in all bitterness of revenge. So in our days, many by demure looks and loud sighs, profess great spectacles of humility, and at Feasts and meetings, are much in large invectives against themselves, for hypocrisy and all untowardness; but they will never endure him that takes them at their word: and if any go close to them, and say, thou hypocrite, etc. such breathing on them, melts the painted colours from their counterfeiting faces, and their pride breaks out in reviling, and damning all that question their new Profession. St GREGORY observes e In job. l. 7. c. 12. Esse humiles sed fine despectu, esse contenti propriis sed fine necessitate, esse casti sed sine maceratione co●poris, esse patientes sed sine contumeliis volunt. them vain, that long after contradictions; To be humble, but without debasement; to be content, but without any want; to be chaste, but without any chastizing their body; to be patiented, but without any provocation. Whereas they who are perfect at humility (1. Cor. 4.13) Rejoice in contempt, CHAP. 8. though in respect to the glory of truth and edification of others, when need is they justify themselves, and wipe off aspersions of error and ill life, and maintain their calling and fidelity; yet what concerns themselves, they choose rather to be esteemed impure and abject, then holy and humble: because that more accords with their own inner judgement, and more furthers them to mortification. The Apostle mentioning his stripe above measure, and the rest which are written in the Schedule of f Et caetera quae scripta sunt in catalogo gl●riandi, S. Hierom. in Gal. 3. boasting, as St. HIEROME wittily terms that rehearsal (2 Cor. 11.23) premises, that he speaks as a fool; noting that although, he in condescending to their good, and constrained thereto, did lawfully and by guidance of the Spirit, recite his own praises; yet out of such circumstances and simply in itself, it is folly to be offended for disesteem, and took with the opinion that others have of us, or any opinion of ourselves, as Gnaricus says prettily, g Serm. de Purificatione. Caterum qui in se gloriatur, & sibi placet, stulto ho●●● placet. That he which pleases himself, pleases a foolish man. CHAP. VIII. Pointing at some ways that facilitate Humiliation. ST. BERNARD tells us, that a De Quadrag●s. ser. ●. Nihi est fa●t●tus 〈◊〉, qu●m humiliate ●emetips●m. There is nothing easier to him that is willing, then to humble himself. Which he may well believe, that hath a heart sensible of the manifold inducements, or rather enforcements to humility, that every one bears about him in sundry and great infirmities; if we discuss ourselves and search our ways, we cannot but find ourselves desperate and broken debtors, and unprofitable servants, and that when we do our best, our wine is abated with water, our choice performances lamed with indevotion, and soiled with mixture of sinister aims, haughtiness and ingratitude; fare from that which beseems Gods infinite worthiness, and the multitude and quality of his favours to us, both common of creation redemption, &c: And special which our consciences partly know, and partly suffice not to comprehend, in innumerable kindnesses and obligations to duty. And can we recount how guilty we are before God, how unworthy the least mercy, and meanest provision, how deserving all punishments, for our iniquities, misdeeds and omissions, for good gifts lost, impaired, unfruitfully detained, and yet that the Lord hath borne with us, and heaped numberless benefits upon us, can we recount these things and the like, and not humble ourselves in the sight of God? Notwithstanding, if proud flesh find the humility hard which God exacts, let us first sue to our Saviour CHRIST, who being infinitely loving, and liberal, will not deny to give grace, and teach us, what he wils us, to learn of him, how to be humble. And the very praying for it, is a step to it; seeing as St. ISAAC testifies, b De contemptumandi, c, 21. Nullus n. egens & postulans potest non humiliari. The more a man multiplies Prayer, the more his heart is humbled, for he that needs and begs cannot but be humbled Therefore God most communicates himself in Prayer, and thereby measures his blessings to us, because that is the proper exercise of humility, wherein a Christian goes altogether out of himself, and relies on God's succour in CHRIST. 2. There is no finer way to confound Pride then this, when any stir thereof arise, and violently transport us, to take confusion to ourselves for our weakness, who with all our forces are not able to suppress the least proud thought. Sweetly St. BARNARD, c Dominica 4. post Pentecost. Elata cogitatione pulsatus, si ex ipsa materiam & o●casionem sumas humilitatis, quo nimiru humiliùs, leinc●ps & objectiùs le ●●ipso tamquam le super●● homine sentias, Goliam utique Go●●●gladio p●remi●i being buffeted with a proud thought, if thou take from it matter and occasion of humility, to think thenceforward more basely and meanly of thyself, as of a proud man, thou hast slain the great Goliath with his own Sword. Who so would have a lively feeling of his own poverty, let him contemplate God's riches, for d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Basi●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he knows himself, that knows the distance between God and man: Muse in thy own heart, O my God and all things who art thou! and who am I? and thou wilt be compelled to exclaim, Vnde mihi hoc, whence is this to me, that the Lord of Sabbath should vouchsafe to admit me for his servant, Deus meus & omnia, quis est 〈◊〉 & quis sum ego? friend, child, and judge himself honoured in my poor service, so remiss, scant, and unbeseeming his immense dignity and perfections! Hence St. james would have us set ourselves b●fore God that we may be humble, jam. 4.10. job was full of arguments, and would fain have been disputing with God upon even terms; but when God had lightly touched his marvellous providence in the ordinary passages of nature, job confesseth himself vile, and lays his hand upon his mouth, as having nothing else to say, job 40.4. A glimpse of Christ's Deity in a miraculous draught of fish, cast Peter down at his feet in acknowledgement of sin, and fear of his dreadful presence, Luk. 5, 8. Which is also taught by Saint Gregory the great in these words, e Gen. 18.27 Sancti omnes quanto magis divinitatis arcana conspiciunt, tanto magis se nihil esse cognoscurt, nusquam quippe legit●●, quod Abraham cincrem et pulverem se esse professus est, nisi cum babert Dei meruit collocutionem, in Job. l. 18. c. 27. All the Saints how much the more they behold the secrets of the Divinity, so much the more they know themselves nothing; for it is not read that Abraham professed himself dust and ashes, but when he had the dignity to have conference with God. Is dust and ashes proud? not if it remind what it is, therefore by the speech the Patriarch takes humility on himself, and is a proof, that the nearer men stand, and the more they see into God, they humbler they shall be: men may deem themselves and their righteousness something, all the while they refer to creatures; but when they enter into God's sight, in comparison with whom the light and purity of the Heavens and Angels, is darkness and obscurity, they discern themselves nothing as creatures, worse as siners. Thus we cannot seriously think of God's riches without poor thoughts of ourselves. 4. But the surest course of all other to redress swelling of the heart, is to prick it, Ps. 41. Contrite and humble be fitly joined: Contrite that is, broken for sin past, humble f S. Greg. in psal. 5●. alleging S Hierom, to th●t ●ff ct. that lifts not up his heart to sin again, Es. 66.2. but keeps it always under by godly sorrow. We may credit St. chrysostom g Tom. p. 100L. he said not simply ●umble, b●t conti●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In 2 Cor. ●er. 4 In l to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and our own senses: that which is contrite and broken cannot be puffed up, though you would never so fain, rend thy heart therefore, saith he, suffer it not to be puffed up nor swelled: for that which is rend, is not subject to windy swellings, and if there be any thing that blows it up, it cannot contain the inflammation, in that it is rend. All the wind of vainglory and popular air flies out of a rend heart. O man look with contrition upon thy feet, which have need of washing, for the soil which they contract, even in the matter of which thou gloriest: and then down Peacock's feathers, down high thoughts, avant proud devil, get thee behind me, get thee to hell. CHAP. IX. Propounding some suasives to labour humiliation. IT much endears humility, that it is a virtue peculiar to Christianity: learn of me to be humble, Mat. 11. that Doctrine is purely Christian, therefore Christ is said by St. Augustine a De virginitate. c. 31. primus docuisse humilitatem. to have first taught humility, CHAP. 8. and to have in his proper stile Doctor humilitatis. Philosophers knew neither the name nor the thing. It is a virtue above their Ethics: for though among them moderation to know and keep our measures be commended for virtue; yet that this should be done in humble dependence on God by grace derived from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in our Redeemer was above their learning. Clemens Alexandrinus said right, that b Strom. 7. p, 527. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. men in nature may do the same good that a good Christian, but not from the same cause, nor with the same intention; for they cannot make God in Christ, neither their beginning, nor their end. Therefore the acting vertus in supernatural strength, and referring them primarily to God and his glory in Christ, which is the Essence of humility, is above the pitch of Philosophical contemplation. As blessed Macarius determines, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hom. 26 p. 326. This humility is the differencing note of Christianity: when one is rich in grace, and yet says, another betrusted this treasure in me, for I myself am a poor man, to do all in God's power, and for Gods praise subjecting ourselves to him, and men as graced by him, confessing our poverty, and ascribing no good to ourselves. This humility is d De S. Thoma c, 8. in Metaphrastus word, the cognizance of a Christian. 3. And the experienced Christian is urged to be that humble man, were it but to prevent the most fearful scourge, substraction of grace, and falling into grievous sins. It is the observation of Saint Bernard, e Supra Cart. ser. 〈◊〉, habes huj●s rei evidens documentum de Apostolo, etc. that sometimes grace is substracted, not for pride, which already is, but which would be, CHAP. 9 if it were not substracted of which you have a manifest experiment in the Apostle, 2. Cor. 12.7. so it is beneficial to anticipate the blows of a withdrawing hand, by studying humility, that we may not be trained thereto, by the harsh exercises of fiery, temptations to blasphemy, Atheisms, and like abominable suggestions, as Saint Antiochus admonisheth, e L●●re S Sab 〈…〉. 44. Give not thy soul to pride, and thou shall not be constrained to suffer horrible fantasies and injections. Sometimes when Christians will not otherwise humble themselves, God fearfully humbles them, by letting them run into sins, which make them contemptible, and so cures sin by sin. As trecle to expel poison is compounded of poison: so of the Serpent's poison God gives a sovereign Antidote against the Serpent, A●●d 〈◊〉 therefrom 〈…〉. Rom●g●us in 2 ●●r. wherein God approoves the exquisited dexterity of his healing hand. Thou wilt, saith Tertullian, f In S●orp●a●o contra G● 〈◊〉. 〈…〉. admire the Ppysitian, when he● cures ●●t by contraries, but a contrary way, easing by that which caused pain, assuaging heats, by overcharging with heats. Thus God remedies pride; either gently, when his children are preserved from heavy falls, and overcome in light and familiar, ●●●t humbled they may not trust to themselves in g●●at things, who are mastered in small, or if that suffice not, by the bitter and deadly operation of mortal sin. I dare be bold to say with St. Augustine g 〈…〉 that it is requisite for the proud to sa● into some ope● & heinous sin, that so at least they may sa● out of conceit with themselves, that fell by standing in their own conceit: Howbeit, some by ill taking of this physic add to their disease, h Gerson de consol. Theol. l. 1 prosa. 1. Sunt quos eo periculosiùs, quo subtiliùs decipit aestimatio sua, dum, etc. while they regard not to amend their sundry falls, but rather wax the prouder, imagining it be with them, as it was with the Apostle, that as he was buffeted, that he might not be exalted with abundance of revelations, so they, that they should not be puffed up with the plenty of their virtues. Thus in scandalous falls they suppose not themselves fallen from grace; but only checked that they should not glory too much in their store. But pitying them in their illusions, the temperate Christian may understand that nothing more forces God to withdraw his hand, then pryding ourselves in his liberality, and that as fire is best kept alive under ashes: so the fire of the spirit in an humble soul remembering ourselves dust and ashes. Whence humility is called by St. Basil, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 16. the storehouse for safe custody of virtue's treasure. 3. It is humility that keeps virtue in grace, without that God would not have respected the greatest rarities of his servants, not the virginity of blessed Mary; k D. Bern. de laudib. virgins, serm 1 Since humilitate audeo dicere nec virginitas Mariae placuisset nay, humility in ill deeds is more pleasing to God then pride in good, as Saint Austin collects from the Pharisee and Publican, Luk. 18.14. Who therefore resolves, l Videte fratres, magis placuit Deo humilitas in malis factis, quam superbia in bonis, in ps. 93 melior est peccator humilis quam justus superb. tempore, serm. 49, a humble sinner to be in better case than a righteous boaster. 4. But there is no such attractive to humility as C●rists humbling himself, all whose form was a representation of umilitie, whose humility was the satisfaction for Adam's pride, and counterpoison of ours. Well might Saint Austin say, God man is a grand remedy; if this remedy cure not pride, I know not what should cure it: m Deus homo magna medicina, ●●ec medicina superbiam si non curet, quid eam curet n●scio 〈◊〉 semp serm. ●4. if we cannot think of God's riches, without being dejected in apprehension of our poverty, how shall we think of his making himself poor for our sakes, and not go wholly out of ourselves, and be less than nothing in our own eyes? Blessed Pachomius justly cries out, n In vita ejus. c. 53. Maij 14. O stupendious miracle! God who is high by nature, humbled himself, becoming obedient unto death, and we who are by nature base, are puffed up! As our famous countryman Gilbert reasons, o jure inan●● reputatur substantia nostra● cuj●s assumptione ex●●●●ss● se dicitur 〈◊〉 pl●●●● sup. 〈…〉. our substance is rightly esteemed vacuity, & emptiness: in assuming whereof the fullness of all things is said to empty himself, Es. 40.7. Phil. 2.7. But if Christ emptied himself of Majesty, shall we fill ourselves with vanity? if the King of all glory made himself of no reputation for us men, and for our sins, shall a Christian be as p In 〈◊〉 de anima, 〈…〉 gloriae 〈◊〉. Tertullian says, A Philosopher was a creature of vain glory, what shall induce him to humility, that is not moved with the humiliation of God? as it is urged by holy Macarius, q H 〈◊〉 s●r. 〈…〉. hath God humbled himself for thee, and dost not thou humble thyself for thine own soul? but art thou proud? a●t thou lifted up? And then let all sound Christians as they grow to perfection, and to their end, imitate th●ir Lord, who after his glorious actions, and upon his mo●e glorious passion, was not the prouder but the more humble, ●er ●p●l p. 10. for then to teach humility, he washed his Disciples feet (joh. 13.2. 17) And as St. AUSTIN presseth the example, r De Virginitate. c. ●● & quantum commendavit humilitatem cui commendanda criam illud tempus elegit, in quo illum proximè moriturum, cum magno desulerio i●tuebātur, hoc utiq, praecipuè memoria retenturi, quod magister imitandus ultimum demonstrasset. How much did he commend humility, for commending whereof he chose that time, in which his Apostles beheld him with strong desire, as who was ready immediately to dye; Therefore they would of all other things, chief retain that in memory, which so imitable a Master made the last demonstration of his grace. Wherefore let the astonishing humility of our Saviour abasing himself to wash the feet of his servants, yea the filthy feet of the cursed Traitor judas, force us unto humbleness of mind, devoted to the ministry of our brethren, in all services for their good; well considering, that it is infinitely less for us, to stoop unto any offices, towards our fellow-servants, nay our professed enemies, than it was for the Lord JESUS, to lay aside his habit of glory, and descend so low, as the feet of his poor servants, I of his vile Traitor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dear Christian should the mystical body, or any part thereof be proud under a most humble head? Pride and envy are the special sins of Devils, other vices be attributed to them by figure, these properly inherent in them; and only the wicked Devils and their followers be proud. God's people, on earth be poor and humble, the perfected Spirits humble, the holy Angels humble, the mother of God humble, God man most humble. After Gersons fine observation, s De consolation Theol. l. 1. Prosa. 4. Christ's humanity, Sicut in esse suppositali ficinnititur personalitati filii Dei, quia propriam deserit, nec in se subsistit ita in esse gratta vel gloriae, sic innititur Deo, quia nullatenus in se, & ita de Sanctis, quarto perfectiores, tanto humi●ùs & reverentiùs in adjutorium Dei refluunt. the humanity of Christ as in the personal being, it so stays on the personality of the Son of God, as to be without its own, and not subsist in itself, so in the beginning of grace and glory, it stays on God, and not at all on itself, and likewise the Saints, how much more perfect they be, so much more humbly and reverently do they cast themselves on the aid, and support of God. He that gives grace to the humble, grant us grace to be humble, and in all grace to give glory to God, etc. FJNJS. BEATI LUGENTES. THE MOURNER. A TREATISE OF MOURNING, that handles the second Beatitude. By JAMES BUCK, Bachelor of Divinity, and Vicar of Stradbrooke in SUFFOLK. Beati Lugentes, imitamini eum qui flevit super jerusalem. B. Aug. de Sancta Virginitate, c. 28. ABRAHAM coming into the Land of Promise, purchased himself a Monument, and took the Country for an Inheritance by a Grave, which is a place of weeping and mourning. Pastor Abbas. in vit. patrum, part. 2. in libr. de compunctione, fol. 117. NON SUM MELIOR PATRIBUS. LONDON, Printed for JOHN CLARK, and WIL: COOK, 1637. BEATI LUGENTES. MATTH. 4.3. Blessed are they that mourn, for they shall be comforted. CHAP. I. Of blessed mourning, and the subject thereof. THIS ●●●●ning were an unpleasant and harsh subject, had it not blessed going before, and comforts following after; but now the very bitterness of the mourning is 〈◊〉, which hath blessing in it, 〈…〉 with it: well 〈…〉 to his Corinthians how he rejoiced not they were made sorry, CHAP. 1. but that they sorrowed to repentance, so we treat of mourning, not that we would your sorrow, or that you should simply mourn, but that you may be blessed with such mourning as operates to saving and eternal consolation. But are all that mourn blessed? If they mourn spiritually; for of such Christ must be understood, as of spiritual poverty, hunger, our Lord appears to declare sufficiently who are the blessed mourners by placing them between the poor and the meek, a In Cor. ser 4. in eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say, blessed is every one that being sensible of his spiritual indigence: doth from a broken heart and humble spirit lament the ill estate of himself and others, yet so meekly to rest content with the pleasure of his God in suffering evil, and wanting good. Particles in part continued acts, therefore our Lord saying, blessed be they that are mourning, intends them that do it constantly, which Saint chrysostom hath observed for us. Blessed are they that are mourning, that is, that do it continually, and our Master assuring o●n solution to them only that be mourning, intimates that the sorrow which is efficacious to 〈◊〉 perma●●●nt 〈◊〉 must be constant and 〈…〉, as Saint 〈◊〉 declares, b in ps. 29. ad fin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the sorrows 〈…〉 inta●●●, 〈◊〉 be such as d●plo●eth son 〈…〉 cries and continual 〈…〉 The days are evil, should 〈…〉 should we 〈…〉 it is the judgement of Climactus: a true penitent conceives himself to lose every day in which he mourns not. c Gradu. 5. ad finem. This spiritual mourning is called sorrow according to God, 2. Cor. 7.9. because as Aben-Ezra d In his Comment upon the Decalogue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. teaches more like a Christian then a Iew: A man is bound to remember God every moment, so that whatsoever he doth he may not do it but for his honour, and that he refrain himself from things prohibited only for the glory of God alone. After this rule sorrow according to God, as God would have it and moves it, is devoted to him, and grieves more for the dishonour of God in a sin, then for our own pollution or punishment, which sorrow is said to work repentance unto salvation, for that it causes daily usage of penitential practices by remembrance of sins past, and consideration of the present preserving the soul in horror of them, and holy confusion of heart, and face for them, and so preparing it to walk humbly with God, and inferring a resolution, to forbear whatsoever is offensive, and for to please God, that it may rejoice in him and his salvation. Sorrow is the souls averting and withdrawing itself from that it apprehends evil, all evil is either of fault or pain, and both of them either our own or others, therefore the holy gro●es, mourns: first, for his own sins: secondly, for the sins of others: thirdly, for his own afflictions: fourthly, for judgements upon others. CHAP. II. Of mourning for our own sins. THE godly sorrower is touched with grief, first and chiefly for his own sinfulness, not sorrowing, but the cause makes the mourner; blessed are they that mourn not for their dead, nor their loss, but for their sin, saith holy chrysostom, to mourn for worldly things is a vexation annexed to them to mourn for heavenly things in a worldly manner, is our vanity about them: but to mourn for Tamm●z, Ezech. 8.14. or with the Merchants of the earth to weep over the mother of harlots, Revel. 18.11. that mourning is most fleshly and diabolical, as theirs is worse than bellish that mourn because they cannot sinne, in many particulars so much as they would, have not wherewithal to avenge themselves, have not means for their lusts in bravery, riot, and other excesses. Hom. 22. ad pop. We cannot complain of the world for lack of mourning, there is lamentation enough in every corner; this is our complaint, that men mourn in vain, when sorrow cannot further them. S. Anastas. serm. in ps. 6.9. St. chrysostom a Ad pop. hom, 5.7.18. in divers homilies wittily notes, that sermon remedies u● evils 〈…〉, therefore God appointed it to homile fain, and of a malady of sin made a remedy. E●●● 6.21. Blessed are they that weep, exercise their sorrows about their sins, the only object in which grief avails; I but some will say, we are of such a constitution as is not capable of tears, if so Christ speaks again to them, blessed are they that mourn, are you of such a temper as is not capable of mourning, neither it is not so much the trickling eye, as the bleeding heart that mourns before God, bemoaning and greatly condemning itself, 2. Sam. 24.10. jer. 8.6.31.18. The heart of sorrow is in the sorrow of the heart: where there is most turning from, and flight of the heart, there is most of the definition of sorrow, as Rom. 9.2. the Apostle defines his grief by the great heaviness, and continual sorrow of his heart, Prov. 15.13. by the sorrow of the heart the spirit is broken. And herein there is no sorrow like the sorrow for sin, Zachar. 12.10.11. it equals the greatest sorrow in a family which is mourning for a first borne, for one only son, 2. Chron. 35. 25● the greatest sorrow in a common wealth, which is the mourning for the untimely and unfortunate death of a pious and worthy Prince, as was josiah, for whom jeremy made his lamentations, and in the name of the Church and state, 〈◊〉 ●f there were ever grief like that grief, I●●. 1.12. The sorrow of grace may come short of that of nature extensively in tears & other expressions, because therein grace is lef● unto 〈◊〉 false and hindered, rather than assisted from nature 〈◊〉 spiritual sorrow without: compriseth exceeds the natural (intensively) & in the essence of grief that we most really sorry for, which in our judgements and affections we most avert and shrink from. Intellectual grief is the principal, because of the highest faculty (and belonging to superior reason) whereby the understanding conceives sin the greatest evil, and the will abhors it more than any other, and adjudges greater heaviness to the soul for it. Whereas in ordinary griefs men would be without all sorrow, or sorrowless; holy grief is voluntary, which the soul assumes on itself, and would increase according to God and religion, in great desire of godliness embracing all griefs in order thereto. The godly heart prays for the removal and keeping away of sin, more than any damage or misfortune, and for that it more composeth itself to sorrow, and in dislike of itself is smitten with horror and shame, so as it is not in other griefs. I shall enlarge myself a little in this matter, to provoke them that can, and quiet them that would abound in tears: a mean conceit may make a man laugh more than hearing of a rich fortune befallen him, in which he more rejoices; likewise lesser griefs may wet the eye, when great sorrows dry the heart. And although there may be much difference betwixt the tears shed for joy, which trickle warm down, and the scalding sharp and salted tears that issue from b Cassian. Col. 9.29. S. Isaac de contemptu mundi, c. 29 p. 698. sorrow, when all that is within a man is affected with grief, the tears that proceed a turbato fell, from a troubled gall bring bitterness with them, and running from the eyes, evidence by proof of the taste the nature of salt which they contracted in the c De mirabilib. S. scripturae. inwards. Yet grief gins to break away when it sheds forth in d S. Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. tears: indeed tears are the sustenance of a sorrowful mind, therefore our Saviour justly calls them blessed that weep, because the grieved soul receive● therein great content, many mourners would buy that repast at high rates. But it is manifest from holy DAVID, that Religion extracts tears, and that in plentiful measure, from the most valiant and warlike, whensoever it finds a constitution apt thereunto: they that can weep upon any occasion, if Religious, do oft weep for their sins, one of the Ancients resolves, e De vera & fals● poenitentia. c. 9 Seiat se culpabulitèr duru● qui dest●t dama● temporis, vel mortem amici, & dolorem peccati lachrìmis non ostendi●. He may know himself viciously hard, that weeps for temporal losses, or the death of friends, and utters not his grief for sin in tears. It is reported of St. PETER, that he wept so often as he heard a Cock crow, and that by continual running of his tears, as it were Channels, came to be made in his blessed face. And of St. ARSENIUS, f In vit. Pat●●●. par. 2. Sect. ●● 3. P●●t conlora● ejus 〈◊〉 jugi fletu ceciderunt. That by perpetual weeping the hairs fell from his eyes, and that all his life long, sitting at work 〈◊〉 had a cloth in his bosom, because ●f the tears tha● poured down out of his eyes. (Lam. 3.48, 49.51) The Prophet's eyes affected his heart, fox-hunting in a manner the sorrow thereof, and streaming tears, till the heart melted in grief; such tenderness 〈…〉 by Prayers, g ●athe●●, 〈◊〉 th●●gh by any 〈…〉 after winds comes rain, invoke we then the South wind to blow upon us, the spirit to descend into our hearts, as a mighty wind, to raise showers and floods of tears: Cassian. collat 9 cap. 29.30. no violence is to be used here, ʰ but God to be waited on, that with the influence of his gracious look he would thaw our frozen hearts. All consciences witness with St. BERNARD, i De modo bene vivendi, c 10. Omnis Peccator tunc se cognoscit visitari a domino, quando compungitur in lachrymas, vam & Petrus tunc flevit, quando in eam Christus respexit. Every sinner knows himself to be then visited of God, when he is struck with compunction, that tears follow. And though Thunder infer Raine, the threats of judgements wring tears from believers eyes, yet the soul is more easily melted into such expressions, k So S. Gregor. Amoris flamma succensi ordeamus in lachrymis cum odore virtutum, in Ezechibom 22. p. 1222. by consideration of God's innumerable mercies, then by any representation of torments, and the sweetest way of distilling tears, is by vehement and burning love, which is full of soft and tender affects. Which to have at command, and be baptised and will (as the Fathers speak) with holy tears, is an advantage of a contemplative l Qui provecti sunt in arcem contemplationis, fletum habent in virtute potestatis, S. Gregor. in 1. Reg. l. 4. c. 5 p. 339. person, that oft retires himself from the world, and warms his heart in meditation, in resemblance whereof we see MARY the devotianall sister that sat alone she was the weeper. But to them that would weep because they cannot weep, I say with St. ANASTA●IUS, m Sinaita serm. de sa●●a synaxi, p. 108. If thou caused not weep, at least sigh and he sad. And truly if there be a good man, which cannot possibly weep, how can he possibly but mourn, when he takes to heart, how his sins are increased over his head, me in number than the hairs thereof, yea passing all Arithmeticks, and is near to infinity as number can make them. Now God be merciful to us, and soften our obdurate hearts, if there be no bliss for any that mourn not for sin: Where shall they appear, who (Pro. 2.14) rejoice to do evil, and delight in the forwardness of the wicked: Are so hungry that they cannot be satisfied with their own sins, but they must be glutting themselves also with the Reprobate acts of others, applauding and taking pleasure in them (Rom. 1.32.) You may conceive how few are blessed, so few mourn; now a days it is as it was to DAVID, a reproach to weep (Psal. 69.10) Men can mention their sins with dry eyes and light hearts, yea make themselves and others merry with them, I glory in them, Hinc est quod lachrymaram causas tripud●●tes peragunt, hinc est quod mortis sua negotium ridentes exequurtur, B. Gregor in job. l. 20. c. 15. and act causes of tears with triumph, and dispatch the business of their death laughing. Fools make a pastime of sin, (Pro. 14 9) As if it were but a laughing matter, which the blessed Apostle could not tell men of without weeping (Phil. 3.18.19.) What that the world hath brought us forth Roarers instead of Weepers, a generation of men so abandoning all sorrow for sin, that they often belly themselves, and fain to have committed the sins they never did, to advance their credit as they take it with evil companions, as St. AUG. confesses of himself before his conversion, n Confess. l. 2. c. 3. Vbi non suberat qua assso aquarer perditis, fingebam 〈◊〉 furcisse quae non sec●nem, ne viderer abjuctior, quo eram in●●cention. Many make no burden of grievous and mortal sins, but go light away, crying is this such a matter? Which matter nevertheless, cost the LORD CHRIST his dearest blood, and would appear to 〈◊〉, where they ●●●kened out of their dead sleep and security, CHAP. 3. enough to sink all creatures into the bottomless pit. A few soft words, we are all sinners, God help us, be they never so coldly spoken, and on the by, suffice the most to bewail sin; but whether that be the broken and contrite heart that God despiseth not, whether it be the mourning here blessed, I leave to the common sense of experienced Christians, and proceed to the second head of mourning for the sin of others. CHAP. III. How Christians are tied to mourn for the sins of others. HEre I must entreat you to look back a little and observe, that none can religiously mourn for the sins of another that is not first hearty sorrowful for his own, a public mourner must begin at home acknowledging with Nehemiah. Chap. 1.6. I and my father's house have sinned, and with Daniel, chap. 9.20. confessing his sin, and so the sin of his people. a S. Aug. ep. 122. Vide que●admoda●● sua peccata priùs dixit, & postea populi sui. How bold is the profane multitude that never took upon them so much as a sad countenance for their sins, and yet make as if they were heavy, and presume to cast forth words of discontent at the times. There are abundance that find much to mourn for in the Church, much in the commonwealth, either in their own houses, CHAP. 2. nothing in their own hearts that ascribe all evil to the faults of others, that turn their mourning for sin into censuring. Hypocrite, first cast out the beam out of thy own eye, that thou mayest see the sin that is in thy right hand: leave thy usury, thy sacrilege, thy hard & fradulent dealing, and then we will be patiented to hear thee charitably lamenting some scandals (it may be) in the Church, & abuses in the State. Of a truth, if these people could be persuaded to keep within and note their own deficiency, they would not have the tithe of the leisure, & forwardness that now they have, to usurp judicature over whole Churches and kingdoms; nay the strictest of them might espy in his own soul such haughtiness, such insensibleness of sin, such impatience, such indevotion, see himself so impure, so unmerciful, so implacable, so unable to suffer one ill word for righteousness, for Christ's sake: that his conscience would compel him to cry out, Va mihi quia tacui, Woe is me for my own innumerable omissions, Ecce ego peccani, I am the man whose sins pull down judgements on the world, (as Bradfords' frequent confession is) It's my hypocrisy, vanity, inco●●●●cy: It is my pride, my in●●●●tude, my unproficiency that deserve uns●●●●●ble 〈◊〉 her, and contagious diseases, that urge GOD 〈◊〉 the commonweal be ●●●●dled with male-coo●●●●s, the Church with two confor●itan●s: and 〈…〉 with the ●●st of 〈…〉 mourning, sighe● and dep●●●●●on, for the spreading vices of our ti●● and nation. CHAP. 3. But (care ever had that we begin with our own) we stand obliged to go on in mourning also for the sins of other men: S. Basil. Ascet. defin. contract. qu. 296. which is a demonstration that a man hates & sorrows for sin as sin, when he grieves not only for his own (which is his own plague) but for others also, whose punishment should not touch him. A proof of godly sorrow, when one mourneth for that God is dishonoured and disobeyed by whomsoever. An argument of brotherly low, when a Christian is grieved for another's evil as his own. An evidence that we hate not the person, but the sin, when we are sorry for the party sinning. The Philosopher is right, b In his Rhetonques, ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that hates i● 〈◊〉 grieved, Christ's anger is employed to issue fro● charity, because Marc. 3.5 he was grieved for the hardness of their hearts, with whom he was angry for the obstinacy of their spirits. Redivivam in illis partibus infidelium perversitatem suspiras, dignissi●s do or qui dedita deo corda contristet, nec est apud eos laps●● illamentabilis, apud quos est igniculus charitatis. Qui● unum spiritualium votum est, salus inconcussa cunctorum. Hormisda, in Epistola ad Possessore●. So the Psalmist protests his hating the haters of God, with a perfect, not a malicious hate, for that it was accompanied with grief, Psal 139.21.22. The soul that is instated with charity, longing for the salvation of all, 〈…〉 without grief take knowledge of any ●at●s perdition: the str●e grief is a testimony of a living member in Christ's mystical body, nor●● be● without feeling in the ma●ectes of those 〈◊〉 whom God hath joined 〈◊〉 by love, 2. C●●. 22. 2●▪ which made devo● 〈…〉 c De benè vivendo, c. 13. Tam diud●let me 〈◊〉, quamdiu in co●pore conti●●ror 〈…〉. say, 〈◊〉 memeber is sens●●● 〈…〉 body, so is it 〈…〉 〈◊〉 grieved and mourns not for the 〈◊〉 ande●str●●ares of his fellow members, he hath 〈…〉 in the body of the Church (〈◊〉 a corp●r● ecclesia) And truly considering the worth of a soul, how can a true Christian 〈◊〉 grieve, seeing so fine and noble creatures perish a● are me●● souls, each whereof i● 〈…〉 the whole aspectable world, d Lu●●r ●los. ●n●●●. Spirit. c. 6. The soul as created by God is more precious than all the rarities, ornaments, and wonders of the universe. All the brave Fo●ts, famous Towers, impregnable Castles and goodly Cities of the whole 〈◊〉. And yet if a man could stand in a 〈◊〉 of the world, and see them all as once perishing, his heart were harder than an Adama●●, if he could restrain sorrow. How then should a Christian forbear grieving for the perdition of souls! Especially when he contemplate, that their value is more than doubled in the pries which CHRIST hath laid down for them, wherein they are dignified above Angels. And 〈◊〉 Christian do less than 〈◊〉, that they should perish for whom 〈◊〉 died? There are very many 〈…〉 ●e guilty of another's 〈…〉 〈◊〉 is by not grieving 〈…〉 the sin thine 〈…〉 grief, for that they are insensible of their evil, and understand not how, and how miserably they go to ruin: e S. Basil. de morte. Perhaps while we weep, they will laugh, and even that invites our lamentation: for if by our mourning they assumed any sense of grief, we might cease mourning because they would amend: but by reason that no sense of grief affects them, let us continue f S. Basil. Sel. ser. 42. weeping. In this our godly mourning we must add grief to our sorrow for them, to whom we are obliged in several interests. And forasmuch as spiritual bands tie closer than the natural, we ought in peculiar manner to deplore the failings of them that are truly Catholic and Orthodox in Religion, and have a name for right Christian profession, for that they more nearly concern our LORD CHRIST, and scandalise his Faith and worship. Sweet JESUS how accursed is their jollity, that make themselves mirth with the sins of others, and especially with the diversions of thy best servants, taking thence their occasions to declaim against all forwardness in Christian service, and conversation; when if they had the least drop of holy sorrow, it would express Itself in such an opportunity (Psal. 69.6) Let none of those that fear thee be ashamed because of me, O Lord God of Hosts. All they that wait on God, and arigh●●●ecnd his honour and worstly, are ashamed when 〈◊〉 that have reference to him in a pious way do openly transgress▪ St. CYPRIAN g De dupl. Martyrio. Totum ecclesia catum demittere vultus atque e●ubescere. 〈…〉 might see then, when a sacred Virgin lapsed, that shame filled the face of the whole Congregation, and cast 〈◊〉 their countenance. And all they that with good minds set themselves to serve God, most ardently crave his continual help, that the Church and holy, courses, may not suffer for th●● defaults. Here I must advise them that mourn for the sins of others, to be 〈◊〉 that they abuse not a good affection for 〈…〉, grieving at the liberty of others, 〈◊〉 of greater knowledge and 〈…〉. That they use it not in hypocrisy or colour, for disgracing others under show of sorrow, and praying God to forgive them, and 〈◊〉 their hearts. Dissemble not with God and the world. If thou greevest for thy neighbours find, thou wilt beseech God to pardon and 〈◊〉 him, in secret, and not i● the hearing of others. 〈…〉 to hide 〈…〉 stableness, and set out thy, 〈…〉 with the figures of Divine and Heavenly grief. God marks for his, 〈…〉 and 〈…〉 in sec●●●● for the 〈…〉 those that 〈◊〉 themselves 〈…〉 loud sighing and g●●aning in 〈◊〉 and ●●ling out in 〈…〉 〈…〉 Religious Father h Super. Cant. ser. 24 Sr. BERNARD, There be that endeavour to sha●●● the 〈◊〉 they have conceived and cannot conceive, with the false author of counterfeit demureness; you may see deep sighs premised, 〈◊〉 with a sad countenance, dejected look, and doleful voice, slander comes gravely and slowly forth; And truly so much the more persuasive, by how much it is believed of those that hear it, to be uttered with an unwilling mind, and rather with the affection of a Condoler, than any fetch of malice: I am grievously sorry saith he, for that I love him very well, and never could reform him in this thing: Another tells you, I knew so much of him before, but it should never have g●●e further form, but seeing the matter is come out by another, I cannot deny it, I speak it with grief, indeed it is even so, and then adds (gr●nde damnum) it is great pity; for truly otherways he excels in many things, but in this particular, to confess the very truth, he can no way be excused. These motes removed out of the Mourners eye, it is the mirror of Christian heart; therefore I may not in conscience omit to reprove those that traduce the spirits mourning, and impute it to melancholy and destemper. Whereas it cannot consist with charity and true Religion, to bite in sorrow, when God is openly 〈…〉. The sons of 〈…〉 with the children of God, first by their 〈…〉 tears from their eyes, then to upbraid them with their sorrows; who 〈…〉 can look cheerfully, when 〈…〉 places and companies, there is much blaspheming of holy 〈◊〉 the and borders▪ much patronising of irreverence and singularity, much arguing for sacrilege and usury, much swearing, cursing, drunkenness and other exersses. Let the followe●● of mirth desist from the●● and the like enormities that extent grief, and if the righteous testify not joy in their countenances, we will join with their reprehendars. In the mean while it is good to be persuaded by St. chrysostom, i Ser. L●●e compunctin●●●●, one. And what others due for the bodies of men, to do for our 〈◊〉 their souls; 〈◊〉 them dead in sin. Shall an One law and m●●ne over 〈◊〉 Ox, and not a man have racionall grief, a Christian spiritual, for a d●●d souls Wherefore as IONAS the Father k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● S. Chrys. tom. ●. ser. ●4. in sin. exh●●●●. If thou he fro● thyself, land thy neighbour 〈…〉 for th● 〈…〉 that 〈…〉 so much as weep for 〈…〉 l S. Chrys. in Heb●. hom. 15. 〈…〉 CHAP. 4. CHAP. IU. How many Saints being very transcendent in their grief for other men's sins, leave them without excuse that have no common measure of godly sorrow. DIVines, and of Divines the most learned and glorious St. AUGUSTINE writes agreeable to all Christian sense, a S. Aug. de Trin. l. 8. c. 9 I know not how, we are more quickened to love of the rule through Faith, whereby we believe that some have so lived, and hope whereby we no whit despair; that we also who are men may so love, in that some men did so live, and thereupon both desire more ardently, and crave more confidently: wherefore it shall not be unuseful for us to weigh how some have exceeded the measure of enjoined grief, that we may not defect in this sorrow commanded. How large was JEREMY'S heart, cap. 9.1. who lamenting the jews for their sins and judgements cried out, O that my head were waters, and mine eyes a fountain of tears! The good Prophet affected to be metamorphosed into a fountain (as the Poet's 〈◊〉 〈◊〉) that with weeping continual Rivers of tears, he might overflow and wash away the iniquity of the times, which the Kingly Prophet performed 〈◊〉 some degree (Psal. 119 136) Rivers of tears run down mine eyes, because men keep not thy Law: as if it were said, I oppose floods of tears to the deluge of other men's sins. O the almost altogether inimitable transcendency of MOSES and St. PAUL in this kind of sorrowing, of whom excellently St. chrysostom; b Ser. 1. in S. Apost. Fauluns'. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Basil. de flu. lat. q. 3. Origen in Rom. 9, B. Na●. apol p. 23. S. Eulogius in Bibliotheca Photij co●. ult. p. 1604. S. Isidor. Pelus. l. 2. Ep. 58. MOSES indeed chose to have perished with others; but St. PAUL chose, not to perish with others, but others being saved himself to fall from endless glory (Rom. 9.1, 2, 3) In a rapture and holy trance of superabundant charity, his affection got as high as any speculation. St. BERNARD c Nun me●th been affecta sana quadem videtus esse ●●s●●la cunt impossibile sir effectu, h●b●r● si●cu●● i● affectu, pro Ch●●s●● a●●●hem● velle esse a Christo. De natura & dignitute a●●●ris Divae. 3. Optat 〈◊〉 esse a Christo id est solus ●er●●e no o●ne Isra●●●uer●●● 〈◊〉 pora●●, S. Hieron ad M●di●●●● quest. ●0. Ad ●g a 〈◊〉 qu. 〈◊〉. asks, Doth it not seem in a well affected mind a certain sober being besides itself, to have that fixed in the affect, which is impossible to be in effect, to be willing for CHRIST, to be anathema from CHRIST? The blessed Apostle bore such love to souls, and good will to his nation, that he would gladly have suffered such pains, as a separate from Christ endures, to have bought off their unbelief, that they might have enjoyed Christ and his benefits. As in ●he charity St. CATHARINE of S●●es, is reported ●o have kissed the ground which Preachers trod on, for that they did ●●●perate with God in the fat●●●●● of souls: and 〈◊〉 d Gra●● 〈◊〉 in c●pendis untrading 〈◊〉 ad s●●●dulum f●d●●●. 3. cap. 7. besought God that 〈◊〉 her faith and body 〈◊〉 might step up the passage 〈◊〉, tha● 〈◊〉 ●●ght 〈…〉. St. Chrys. is frequent in the 〈…〉 of the Apostles charity, saying PAUL e De la●●●●●● 〈…〉. 2. 〈…〉 be for and with the 〈◊〉 of Christ 〈…〉 ●●●ber of the punished, thou without it in the highest of honour. And again, PAUL loved his enemies, so as no man loves his friends, for who would endure to go to Hell for his friends, when he might go to Heaven? Likewise blessed MOSES before him, would have been blotted out of the Book of God for his enemies that (would have) stoned ᶠ him. In Hebr. hom. 19 To understand that they were not exorbitant in their profound grief, but fetched an high compass of devotion, let us inform ourselves that there is in hell and damnation, a plenitude of sin and pain; in Heaven and salvation, fullness of grace and glory: Now a gracious soul may be affected with such grief for sin, and God's dishonour, and the loss of other men's souls as to be willing to divert them, if it might be, with suffering the utmost pains that condemned creatures do or can endure. And happy i● he that hath so fare denied and mortified himself, g Didaem Stella de contemptu mundi l. 3. c. 11. Adrian. fol. 112. joh. Avila apud Rosignol. de Christiana perfectione, l. 5. 26. as to be ready to undergo even all the pa●●es of hell for God's love, so he may continue in his grace. For no good heart can endure the thought of being separate from Christ, as freeing us from sin, and a● being the fountain of grace and acceptance with God, in well doing and holy suffering. Ma●● mesh. writes, h De gestis Pontificum, l. 1. dicerer, ma●●e se esse sine peccato in inferas quam cum peccato in co●lo. that S. Ansel●●● so abhorred sin, That he said he had rather h●● an ●all 〈◊〉 sin, then in Heaven with sin 〈…〉 might be 〈◊〉 admitted) By like Christian inclinations, devotional man may be so ●●●●●oured with grace and divine service as that he would with cont●●● h● in hell with more fruit and honour to God, then in heaven with less. And that there is possibility for the most dreadful torments, griefs and dolours to be suffered, without being divided from God, as the wellspring of grace in suffering them, is evident from our LORD CHRIST, to whom God was then nearest by grace, when he complained as forsaken of him. Put the case here, the Saints had enjoyed their wish, they should have been infinitely happy in not being happy, for the most glorifying of the Creator, is the greatest glory of the creature. This is always to be remembered, that such degree of love and grief in them, was heroical and befell them as cast into a● 〈◊〉 of love, and wrapped therein somewhat beyond the 〈◊〉 of a traveller; to love God, not for themselves and their own good, but themselves only in God and for his service and i S. Durn. de diligendo Deo. glory. This flower grows not in every good 〈◊〉 Garden: many ignorant of what spirit they are become vain in their protestations, and have oft in their mouths, how they could wish to be ●o●●rsed for the conversion of their Comm●●●●●, for the reformation of their Parishes, 〈◊〉 ●●ey that know themselves will not be so presumptuous, as to talk of doing 〈◊〉 ●●●ch very few word 〈◊〉 by 〈…〉 ●●ink 〈◊〉, Let Pro●●lent 〈…〉 by the 〈…〉 possible, and what ●●ey should 〈…〉 to ●ee like ●●●●ded in their 〈…〉 they rise not to 〈…〉 at the Sun, though he come fare short, will shoot higher then if he aimed but at a shrub. And truly, to consider their Cup over running with tears, it will at least moisten our eyes. LOT was a rare man, that wrought such sorrow upon his Soul, that continuing in Sodom, the flaming Furnace thereof could not dry up the Fountain of his tears and mourning from day to day (2. Pet. 2.8) He is an instance that a Christian sojourning where Hell is broke lose, and overspreads the face of the earth, may by much exercise, nevertheless maintain continual mourning, and nourish godly sorrow, even with the impiety that besets him. Our holy Saviour in the midst of the chief honours afforded him in the world weeps amain, (Luke 19.36.41) considering the unrepentance of the jews, and the miseries which after many years should come upon them for it, that we might learn to shake off all security, and use means, that our hearts be not at any time so taken with the contents of the earth, but that we may be ever ready to mourn, as just occasion shall invite 〈◊〉 then our Master, jer. 12.15, 17: when he admonished Ierusa●●●, and she profited not, wept over her, so if thou livest in a perverse quarter, that benefits not by thy example and monitions, mourn and weep for them. And if obstinacies will die, help to bury them with tears. This shall demonstrate in thee a good and gracious disposition, after the saying of St. CHRIS, If the k Hom. 23. in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. body be dead, ●h●● repute● them without ●●●●as●ion that mourn not, a soul perisheth; and dost thou say, CHAP. 5. mourn not, but I cannot be a father and not weep. Nor canst thou be a brother and not weep, and not mourn for men and brethren wilfully living and dying in trespasses and sins. CHAP. V Of mourning for our own miseries, and the calamities of others. I Am something afraid, lest I have been longer handling, than many will be in practiseing godly sorrow for the sins of others. Therefore, and that I weary not the Peruser, I will but briefly touch the third and fourth exercises of mourning for corrections and punishments upon ourselves and others. I●. 12. ●7. Our Lord jesus himself was in much perplexity about his passion, for this among other reasons, which Saint Bernard well prosecutes, a De. pass. Dom. c. 13. to prescribe his followers (d●●●●i●● 〈◊〉 example fr●man) a rule for doctrine, and prazeres, th●● 〈◊〉 hanging over our heads 〈…〉 when they 〈…〉 pro●●●●●e Lord may and 〈…〉 of us, that he would 〈…〉 the scourges of his anger. And yet 〈…〉 not remooved by example 〈…〉 them thankfully patiently 〈…〉 ●ot he insensible under 〈…〉 corrections, but oft, and 〈…〉 and beg forgiveness and favour upon our knees, 2. Cor. 12.8. What? a child, and not in all humbleness to crave pardon under the father's rod! jam. 3.33. Dear Christians, should not we grieve that we constrain God to take hard and harsh courses with us, against the earning of his fatherly bowels. Compare, Es. 52.5. Ezek. 26.20. Rom. 2 24. and it will be manifest, that as God is glorified in great deliverances, so he is blasphemed in grievous distresses of his people, many feet slip thereat, and many mouths are opened to say (however most profanely) if they were good God would use them better: if their faith were right, God would rebuke their enemies. Is not true Religion reproached, when the adversaries thereof prevail by force of our sins? should it seem a light thing in our eyes, we occasion such blasphemies against God and his truth, and the generation of his children, by provoking him to bring as under the ●aile! That of grief in our own miseries. Now as briefly to speak of commiseration in other men's calamities exercising as men, humanity and compassion to them, as Christians pity and fellow-seeking: Read ps. 79.80. Esai. 22.4. jer. 4.19. read Psal, 90. how Moses the man of God was affected, beholding in the wilderness the death of ●o ●●o● men, and remember how our sweet Lord i● 〈◊〉 ●●t visit o● jerusalem, wept wh●● 〈◊〉 came within sight thereof, Luk. 19 40. 〈◊〉 de●●●g ●●e 〈◊〉 of the chi● and the multitude o'errules therein, it moved his bowels that 〈…〉 should miserably be destroyed, the glory of all Asi● the beauty of the whole earth razed to the ground. Verily if we cast our eyes over the world we shall see, that if ever, now is time to weep: to pass by the holy land, which yet who hath under dominion, b Read Idiot. de morte. c. 7. we cannot think of without sighing; who can but lament the fortunes of Greece, whose children are pitifully oppressed by the Turk, and tyrannically kept from means of learning, which if they had, so as to peruse their ancient fathers, and accordingly to reform themselves, in divers particulars, possibly they might be as flourishing a Church as ever. Is there any Christian bea●● that can without sorrow meditate the desolation of the 〈◊〉 Churches, and the poor terms of Christ●●● 〈◊〉 there, to those of former ages, that three Patriach's, and the relics of famous Churches under them should be enslaved to Pagans, that from jerusalem to I●●rirum in the most goodly countries of the earth, in the prime of Saint Paul's travails and plantations, Tarcisius should overflow, and Mahomet be honoured, where CHRIST was worshipped. And 〈…〉 ho●●●, what sorrow sufficeth in behalf of 〈…〉 ●●●ring nations, the hea●● of 〈◊〉 religion is 〈◊〉 of dangerous superstition, 〈…〉 novelty. Oh Christianity, 〈…〉 doom Religion should 〈…〉 of so many brave 〈◊〉 and 〈…〉 the fury of war. 〈…〉 noble and worth●● 〈…〉 held out of their dominions. That our land is afflicted with unkindly seasons, letting in evil diseases and inconveniences upon us; that the plague, the perpetual forerunner of an angry God, the Lords harbinger (before him goeth the pestilence, Hab. 3 5) hath set an heavy foot in several places. And who is ignorant of other numberless causes for our greatest grief. But alas for grief, These times in our exigents and the excision of other Churches and States, in stead of mourners, produce us wantoness that make much of themselves, Amos 6. with Wine and Oil: Intus vino, extus oleo. Wine within to make the heart glad, and oil without to make the face shine, but they are not grieved for the affliction of joseph, the troubles of the Catholic Church, which argues their mirth unordinate and unchristian. Es. 22.11.13.14. Now lest any man should slack his grief with conceit, that it is good for men to be afflicted, good for the Church to be tried in God's furnace, good that offenders should be punished by God and men, Let him hear Tertullian, c In lib. de spectaculis bonum est cum puniuntur nocentes. Who but only offenders will deny this; and yet innocent persons ought not to rejoice in the punishment of others, when it rather suits with the innocent to grieve, that a man like himself should become such an offender d Tom. 4. Home, 18. and 〈◊〉 the grave sentence of St. chrysostom. If God punishing saith, as I live I delight not in the death of 〈◊〉 dies, ●●e should imitate the Lord, 〈◊〉 because a s●une●●at● given occasion to be justly 〈◊〉. CHAP. VI CHAP. 6. Of the consolation that attends mourners, and the special comforts of the former kinds of mourning. BLessed are they that mourn, why? because holy sorrow is of itself a blessed affection, and the rectifying of our grief is a part of our happiness, and makes our mourning beatifical, They shall be comforted, Es. 61.1.2.3. Christ was therefore Christ anointed with the oil of gladness to comfort all that mourn, and give them the oil of joy; S. Chrys. we cannot but bless the sorrow that renders men the subjects of his comforting. They shall be comforted, both here and hereafter; and the less here, the more hereafter, Luk. 16.25. And for that no content of this life is comparable to the least degree of joy in the other, they are happiest that receive least of their consolation in this world. a S. Hi●●●● in ps. 89. It is a most pleasing consequent of godly sorrow, that we shall 〈…〉 it, 2. Cor. 7.10. which is 〈◊〉 inducement among men to any action of di●●●●●●g. For the inte●●●●, it i● 〈…〉 Christians very mourning is so 〈◊〉, as an 〈◊〉 grace, so that his continual mourning 〈…〉 not him to rejoice, 〈…〉 mourns a 〈…〉 Bernard fits our purpose, b De conversione ad clericos c 19 beati qui lagent, lugeat abundanter; lugeat, sed ron sine pietatis affectu, et obtentu consolationis. Blessed are they that mourn, let men mourn abom●●●●●ly, 〈…〉 as they can, let them mourn, but not without godly affection and taking of consolation, such as the Gospel affords the faithful in their mourning. A heart most rejoicing in GOD is ap●est to sorrow for that which might interrupt communion in God; and mourning then proceeds most kindly, when the soul most delights itself in God, and in 〈◊〉 love acts sorrow. c S. Chrys. in Phil. 4.4. &. in Col. ser. ult. in Eth. If you mark it, the greatest mourner in Israel was the sweet finger of Israel. A Christian is never more assuredly joyful, then after, yea in religious sorrow, Psal. 94.19. Much the fit for my holy performance, worldly sorrow works de●●●, eating the heart and marrow, and drinking up the vital spirits. Sorrow according to God not 〈◊〉 repentance and life, cheereth and quickeneth ●he Spirit, to work out the full work of repentance and salvation. Sorrow at things for which we ought to be sad, is worldly and of the flesh, so fare as it vexeth, distempers and indisposeth to any good action, not raising the heart to God-ward, but making it averse and unready 〈◊〉 ●●●ces of Religion. d Cassian de Coenob. institutis, l. 9 c. 11. One spiritual affection ex●●●● 〈…〉, one scripture ex●ort●th 〈…〉, Blessed are they 〈…〉 mourn, rejoice 〈…〉. Have your affect 〈◊〉 God's command, 〈◊〉 red for all 〈◊〉 and works of 〈…〉 the sorrow 〈…〉 of 〈…〉 involuntary and ●●●●●●ing, but spontaneous, CHAP. 5. g●●●●full and quieting the 〈◊〉, this mourning is not by necessity of nature, but liberty of free grace (Zach. 12.10) The spirit of grace is poured upon converts and so they mourn, whence their error is discovered th●● think amiss of Religion, o● it is killed the spirits of men with sorrow and mortification, who do not mind that it ●●th ●om●●●ter which 〈◊〉 ●●th the ●●●ld of sin and causes 〈…〉 sorrow (Jud. 16 8) 〈◊〉 should forget his name if he caused disconso●●●● grief and mourning without comfort. There 〈…〉 was spiritual man, who in his sharpest conviction and contrition, thought not himself 〈◊〉 th●●●ver before, who 〈…〉 God 〈…〉 sensible of his sin, that be ch●●● 〈…〉, ●●o would exchange the sorrows 〈…〉 full, ●e● or any world by pleasures. 〈…〉 proved by St. BERNARD, 〈…〉 saying, 〈…〉 had 〈◊〉 that a 〈…〉 the grief which proceeds from aba●●● 〈…〉 world. 〈…〉 to Saints, the 〈…〉 earthly solaces. CHAP. 6. Common tears have operation, that heavy minds take great pleasure in weeping: how should not then the tears which through Divine grief are distilled from a pure heart, be most satisfactory? Oh that men could perceive the fruit of godly sorrow, that it is not frustraneous but effectual to everlasting consolation. The Spirit that is our Comforter descended in form of a Dove as having no gall, and that which carnals account gall, is sweeter than their honey. Now let us in few words point at some comforts, which are peculiar to the several heads of mourning before specified; first, he that mourns for his own special sins, hath for his comfort the assurance of their pardon written in his face, and on the Tables of his sorrowful heart. Tears (saith St. AMBROSE) g Latrymae solens legationem accipere pro peccatis. in ps. 37. are went to undertake an embassage for sins: and they are Ambassadors that always return peace to the melting spirit, and assure deliverance from the sins, for which there is such weeping, Luk. 7.38.47. It is no s●●●ll comfort to a penitent, that though he cannot be without sin in the body, he can ever 〈◊〉 for the sins of his flesh. 2. They that mourn for the sins of 〈◊〉 marked for God's peculiar, ●●●h ●. 4. 〈…〉 in the forehead with the 〈◊〉 Ta●. Before 〈◊〉 Hebrew letters were changed by Ezra, Ta● had the h S. Hierom in Ezech. et in 1. Esaia vis●●●e. Tertul. adversus jud. os. form of a Cross (as the Greek and Roman●) God therefore would hear them 〈◊〉 with his own imp●●●●● the figure of his Cross, in token that in his passion of all others they should be freed, and so are they signed in their foreheads, because all may read in mourners faces testimonies of Religion. That sign is a seal that Christians shall not be charged with their sins, whose iniquities they lament: worthily St. Gregory the great, Holy men i In Reg. l. 4. c. 2. Divina propitianis auxilio ●●uninutur. by this that they devoutly sue unto God, for sinners are fenced with the aid of God's merciful grace, * The same Sign is a confirmation, as St. Chrys. speaks, That we shall receive a retribution for every Christian sigh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Rom. serm. 31. that they may not be in any sort defiled with their crimes, whose uncleanness they could not wipe away with their prayers. 3 They that mourn in their afflictions, convert themselves to him that smites, and grieve that they compel their loving father to deal strangely with them, shall have their chastisements sanctified to them, and find that of God in them, as to bless the time that ever they were afflicted, as Lewis the godly King of Erance in his conference with Henry the third told him. k Apud Gulielm. Paris. p. 1201. Reversus aurem ad meipsum, ●r ad cor meum regressus & ingressin. It is hard to recount the troubles of body and mind that I endured as Christ's Pilgrim, and all things went ill with me 〈◊〉 I thank thee oh most highest, but returning 〈◊〉 myself and my own heart, and retireing in the cl●fer 〈…〉 which the Lord of his grace varable fed me, then if the whole would had 〈◊〉 subdued unto me. 4. They that mourn 〈…〉 all judgements and the causes thereof, and pu● themselves between God's w●●●h and 〈…〉 p●●●● of the 〈…〉 Ephrem reports of the holy Father's defunct in his time, l Pag. 767. They were useful to the Lord, they saved themselves and others, by excellent examples of life. They were hold out as a glass to all beholders, One of them was able to 〈◊〉 God for many men, Two of them were able to stand before God in holy prayer, and assuredly pacify the Lord God for many thousand men. This is certain, that mourners and supplients do the best service in the world, and in universal judgements exempt themselves, ●onah. 14.14. jer. 15.11. have at least quietness of mind, in and under them; and this noble record in their conscience that they drew not on the vengeance of God, but withheld it what was in them, when secure Christians, that do not lament public sins, that do not deprecate common judgements, in national and overflowing scourges have this cold comfort, that they may 〈◊〉 themselves, they made up on breaches but in lieu of mourning for iniquity, reviled authority. CHAP. VII. Of the encouragements to the exercise of 〈…〉. IF 〈…〉 specially 〈…〉 ●●em, jer. 13. ●. CHAP. 7. Though Moses and Samuel stood 〈◊〉 me, a● yet my mind and 〈…〉 people, Moses and Samuel are mentioned above others, because they prayed for their enemies, the God of love most regarding their intercession, that have the charity to mourn for the evil, and be earnest for the good of an 〈◊〉. 〈◊〉 supposition shows, that i● any things be● devised can prevail, the standing up of the righteous shall speed. God himself infinities that he enforced, and suffers 〈◊〉 by the prayers of his children, Dead 〈…〉 alone, sh●w●● that he may be held by the prayers of his S●i●●s, 〈◊〉 Saint Hierom cel●●sta. a In l●●. 2●. Therefore God saying, let me 〈◊〉 animated b Tertul. 〈◊〉 Marc●●●●● l. ●. 〈…〉 dis●●●●●● illos, ut ille postul●●do et s●●●●t ipsum ●fferedo non sinrret. S. Greg. in joh. l. 5. 9 qui●● est se●●● d●●●re admit 〈…〉 procandi 〈…〉 pra●●re 〈…〉 didiretur, 〈…〉 pro populo 〈…〉 qod qu●● 〈…〉 ●●●●san to strive in prayer, as implying how 〈…〉 might do with God, and that the 〈…〉 overcome of him unless he should let his hold go. And the Prophets thus understood God, therefore jeremy desists ●ot● praying for this people, though the Lord himself 〈◊〉 my 〈…〉, ●●●led him to leave off, jon. ●4. ●●. but 〈…〉 ●ore fervent in prayer, 〈…〉 perceiving thereby in what ill condition 〈…〉, and dreading lest 〈…〉 duty and service, which he 〈…〉 Lord, Exod. 32.9. ●●. ●1. Moses will not be 〈…〉 proffer and entreaty induce to omit duty! That he had rather forgo his part in heaven, and be ever in extreme pains, in and for love to his Church and Country, then with the neglect of mediating for them to enjoy sovereign honour in this world, and glory in the other! Clemens Alexandrinus justly exclaims, How great was his perfection, that had rather perish with his people, then be saved alone! c Strom. 2, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Clem. ad Corinth. p. 69. What a gap might a soul so extended in love stop? what would not the Lord do, if good Christians should intervene and wrestle with him in this manner? Oh therefore all that make mention of the name of the Lord keep not silence, give him no rest; pray and beg audience for the prayers of others, as godly Nehemiah doth, Neh. 1.11. Now is a time to remember that Elias was a man like us, that we may endeavour to be like him in effectual fervent prayer, james 5.16.17. It is a desperate case with any people, when good men's hearts are as it were benumbed and indisposed to pray for them, and their own hardened, that they cannot faithfully petition for themselves. We have no greater cause of lamentation, then that generally men are averse from holy recourses unto God in set prayers, and set fasts, the chief helps of devotion and holy mourning, and they, whose profession hinds them to be otherwise, be more ben●●o inveigh against the times then mourn for the abominations, and beleevingly to follow God, and importune him of remedy. And what can enharten them to be importunate, if this doth not, that our God is not only easy to be entreated, but ready to be commanded in this kind, Es. 45.11? Who can tell whether of those two astonishing wonders most to admire, either that Almighty God should beseech sinful men by his Ambassadors (2 Cor. 5.19) as if God did beseech you by us, we pray you in Christ's stead be ye reconciled unto God; Or that the same omnipotent God should descend so low, as to will us to command him in the behalf, and for the good of sinful men, Concerning the works of my hands command you me (Simo quid apus est impera) command what you stand in need of is an elegant kind of speaking used oft in Plantus, and frequented by the courteous in our and other languages, to express inclination and forwardness to minister and do a kindness. d S. Chrys. Tom. 7. serm. 1. c. 6. Sure I am God bids us not command him in deep compliment, but in Divine sincerity, jan. Guliel. in Plant. as facile to be overruled by the mediation of his trusty servants, 1. Sam. 16.1. jerem. 11.14. God forbade Samuel and jeremy to pray when he was resolved to punish. By which prohibition he manifests that he is not minded that his servants should lose their labour in Praying. Thereby we may be certain, that Abraham and God's friends shall cease ask, before he cease granting, Gen. 18. If we can mourn and pray, Gen. 11. God can and will reform and comfort. And to speak a little more generally, mervellous is the efficacy of godly sorrow and tears to all intents and effects of grace, as bitter Potions and salt water kill worms, so the water of brinish and salted tears (such as PETER shed when he wept bitterly) kill the worms that otherwise would be ever gnawing the conscience. They quench the enemies fiery darts, they supple the soul that the heavenly seed may take and bear fruit in it. The Lord imposeth not on us vain and barren grief, but the religious sow in tears, Psal. 126. that have virtue stamped on them to fructify unto life eternal. And to use the words of St. BASIL. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every pious tear becomes a seed and loan of everlasting joy. They are a sovereign bath to cleanse the soul, I mean tears issuing from a pure heart: for as foul waters purge not but pollute; so tears that flow not from pure hearts and heads (ja. 4.8, 9) as ESAU'S tears of indignation and terrene affection. But tears of devotion & heavenly inspiration have a purifying faculty. Therefore blessed Chrys. prettily calls tears the sponge of f Tom. h. 51. sin, and oft magnifies God's mercy that hath granted us this laver to wash away our deadly sins; Our duty is, as all civil persons every day wash their face and hands in fair water, so daily to wash our hearts and hands and purify our whole man and whole life in holy tears. We ought (says RURICIUS) to rinse our face in tears, g Ruricius Lemovic. episc. l. 2. ep. 14. faciem nostram debemus magis lachrymis rigare, quam Levacris. rather than in any lavers, and to complain of our spiritual drought, and beg rain that the windows of Heaven might open, and cause a flood in us. Such was the act of holy St. h De eo quod legitur in job in sex tribulationibus fortè enim non reperiret ignis exureus, quod interim fluens lachryma diluisset. BERNARD, would to God some body could g●ve waters to my head, and a fountain of tears to my eyes: It may be that burning fire should not find, what running water had before washed away. Observe that CHRIST promiseth his mourners in sorrow, what men seek in pleasures, content and comfort. Fill we then our earthen vessels with tears the water of contrition, that CHRIST may convert it into wine of supernatural consolation. Once it is decreed that none shall eat the Lamb without sour herbs, and let it not seem burdensome to us to mourn, Rom. 8.22, 23. seeing even brute creatures by their instincts groan for men's sins: and the whole world condoles with us, and vehemently longs for the day of Redemption, that an end may be put to sin. In all the universe there is no creature, that joins not with us in grief for sin, but devils and unrighteous men. And our Faith owes homage to CHRIST, affirming that they also who now excessively rejoice and laugh, out of place in the valley of tears, out of time, in the day of visition and mourning; whereas now they have no pure nor solid joy, shall hereafter have entire and mere grief, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and nothing but grief in all the kinds and degrees of it (Luke 6.25.) Ye shall mourn and weep too. Wherefore let not them that mourn regard though careless people give them for melancholic, Weepers' shall laugh, as their grief hath a Rod and ●●ci● an ch●●● bodies, so shall their joy, which they shall not be able to 〈◊〉 for the exc●●●ing ●●●●●●fied. but say Mourners shall rejoice when you shall be sorry, they shall laugh when you shall cry. Of this all believers may be out of d●●●●. As any increase in grace so they more anch●●●●● favour penitential sadness, and their sorrow grows according to God, than which there is not a duty more purely religious, nor more accepted of CHRIST, who hath girt himself with a towel to wipe all tears from mourners eyes, in the other life, and in this, let's not one rear fall besides his bottle. It is a precious martyrdom before God, when a Christian torments himself for the evil converse of others (2. Pet. 2.8.) is so good, as to grieve for all that are bad. Mourning is the proper vane of the spirit, who appeared (as St. CYPRIAN i De spirito Sancto. notes) in the form of a Dove (Matth. 3.16) which served for a hieroglyphic of the holy Ghosts mourning in the hearts of true Christians, and breaking his affections in unutterable groan. Finally Beloved, no Christian must entertain thoughts of travailing to Jerusalem any other way than CHRIST went, and it is written that our Lord went to Jerusalem (that signifies, the sight of Peace) by Bethany, which signifies, the house of grief. In a mystery to decipher, that the hearts must be acquainted with sorrows, the eyes with tears, that would come to the sight of true peace in beatifical vision. St. PAUL would have us look unto JESUS the author of our Faith, and if we look upon him, shall we not see him a man of sorrows, compounded as it were of sole grief, who having no sins of his own to sorrow for, lamented the sins of all the world, assuming on his blessed soul a sorrow equivalent to them all: and the pure grief of the Religious mourning for the sin of others, hath the best proximity to the holy sorrow of our Lord. I conjecture that men said, our Lord was jeremy rather then some other of the Prophets; for that the vehemency of Christ's bewailing those corrupted times, presented the spirit of that mournful Prophet. St. chrysostom urges thee to tell him where Christ laughed? No where, but thou readest that he was often sad, when he saw jerusalem, he wept, when he considered the traitor he was troubled, when he was about to raise LAZARUS he groaned: and dost thou laugh? k In Hebr. hom. 15: Not so good Christians, but our head mourning, let all the members condole and mourn together with him. The God of all consolation stay the weak hearts of his children, that they be not carried away with the streams of Corruption, but that they may be dissolved in grief for this wicked generation; that if it be possible, they may so lift up their voice and weep, that their cry may get above the clamour of those sins that make the heavens weep, and the Land mourn: He grant that we joy not the joy that is the begetter of sorrow, l S. Chrys. in Phil. serm. ●lt. in fo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but grieve the grief which is the mother of joy, and by which we shall enter into the joy of our Lord and Saviour JESUS CHRIST. To whom with the Father and blessed Spirit be glory, as it was in the beginning, is now and ever shall be, world without end. Amen. FINIS: BEATI MITES. THE MEEK. A TREATISE OF MEEKNESS, handling the third Beatitude. By JAMES BUCK, Bachelor of Divinity, and Vicar of Stradbrooke in SUFFOLK. S. Aug. de Sanctis, Serm. 19 Solent medicinae periti aegritudines quas curandas suscipiunt aliquando curare per contraria, aliquando per similia,— Majores nostri planxerunt dies sues, & avi eorum planxerunt dies suos, nullis hominibus dies placu●runt, quos vivendo egorunt. Sed posteris placent dies major●us, & illis iterum, illi dies placebunt, quos ipsi non sentiebant, & ideo placebant, quod enim presens est, acrom habet sensum. B. Aug. de diversis. Serm. 19 cap. 3. NON SUM MELIOR PATRIBUS. LONDON, Printed for JOHN CLARK, and WIL: COOK, 1637. BEATI MITES. MATTH. 5.5. Blessed are the Meek, for they shall inherit the earth. CHAP. I. Of Meekness and the blessedness and subjects thereof. Meekness doth aptly follow immediately after Mourning, as which moderates the Soul that it refuseth nor comfort in any occasion of grief, but in all sorrow voids disturbance. Thus St. BASIL describes, a In Psal. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who are of restrained manners, and freed of all passion, so ●●to 〈◊〉 no perturbation habit in their souls, CHAP. 1. those are termed Meek. Without this meekness calm it, the heart of man is as a troubled Sea, when it cannot rest whose waters cast upon it and dirt, Esa 57.20. b S. Gregor. in job. l. 4. cap. 2●. lib. 5, c. 30. St. Aug epist. 149. raises soil out of its own distemper, casting platforms of debates and stuff, and fancying imaginary contentions and vehemently acting them with him, and him, giving ill words and returning worse answers; yea many times when in the Act of provocation it retained patience, bethinking c S. Greg. past. lib. 3. 10. Clem. Alexand. Strom. 4. p. 356. 357. itself thereof, it is exasperated and angry with itself for such forbearance. Hence it is, that the Scripture useth verbs in a mood which the Hebricians call Hithpael, and which purports reciprocal working, Isychius in Lev 3. to intimate how an unmeeke mind reflects upon, and troubles itself. Psal. 37.1. Ps. 73.21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart is leavened, swelled and embittered with repine and wrath; for (jam. 3.14) Emulation is bitter when once the heat of anger hath any thing violently inflamed the spirit. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I whetted & sharpened myself (Iracoes) and so was cut to the heart and pricked with choler, in my reynes, to wit, the seat of the inrascible faculty, the ordering whereof not after the motions, and lusts of the fl●sh, but according to the inclination and guidance of the spirit, is the meekness of which we entreat. The Stoics were so fare t●●●, de●●●ding passions from a wile and virtuous man, because anger, grief and other affects, which be perturbations in others, carried by passion in a wise man are disposers of the sensual part, agreeable to the direction of the intellectual, and so subordinated to God, made religions. Hence it comes that the wrath of Man as fuming from the flesh, works not the righteousness of God (jam. 1) but unfits and sets off from good duties: but the anger of the spirit prepares men to all godly operations, and aversation of sin, Be angry and sin not. Ephes. 4. As (job. 11.33) CHRIST groaned in his spirit and troubled himself, his Deity limiting how much his Humanity should grieve and be molest●●●, and all his trouble issuing from inward principles of voluntary heaviness, and bounded by wisdom and grace. So they that are Christ's have of his Spirit to govern their affections and excite and allay them, not by carnal instigations but by godly considerations, which makes, that when others are contemptible in their passions they be venerable in their affections. (1. Sam. 11.6) The spirit of God came upon Saul and his anger was kindled greatly, which is well deduced by St. Gregrie, d 1. Reg. l. 5. 1. irasci mionis potuorit, prius in eum spiritus Domini ins●li●t, quam metuenda sit ergo Sanctorum ira cerni●●●, si ●●s●●ta me● in eo● Domini 〈◊〉 cogit●tums; 〈◊〉 ergo 〈…〉 regintur, 〈…〉 indig●●te & de●●●●tèr pollumus povunt, Si eorum 〈◊〉, mortum S●●●● spiritus creli●●e— The spirit of God came upon him, that his anger might be kindled greatly. Was not see thou how much the anger of Saints is to be diveded, if we 〈◊〉 God's spirit coming upon them, if, 〈…〉 ●old them cowardly mora●●, we attend not ha●●●pirit inwardly m●●ning. So est therefore 〈…〉 are correctedby the 〈◊〉 of our Superiors 〈◊〉 ●ee accordingly tremble under their indigni●● 〈◊〉, if not so sw●●●●he Jova● that their impulsion 〈…〉 of the Holy Christ. The 37. and 73. Psalms may serve in place of a Commentary to this text, and by them it appears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that Meekness is a just proportioned temper of the mind, whereby it is prepared to the well abearing of itself e Mansueti scilicet portantes ●ugum Domini, Matth. 11. Remigius in Psal 36. in the yoke of CHRIST, to commit the kingdom unto God, to be quiet and silent, not to take displeasure at any of the Lords dealings with ourselves or others, to be affected unto God, in Plato's f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. phrase, exceeding exceedingly, and to all other things to stand indifferent. This the sentence of the most learned g S. Aug tom. 10. in append. de eo quod commonemur, ab scandalis mundi cavere. Mites sunt qu●ous— in omnibus bonis, cue e faciunt, non placet nisi Deus, in omnibus quae mala patiuntur, non displicet Deus. Father. They are meek whom nothing but God pleaseth in the good which they do, and whom God displeaseth not in the evils they undergo. Those meek are blessed, because they shall inherit the earth, and have a comfortable fruition of God's mercies in all conditions, enjoy the benefit of all the promises which godliness hath for this life, and that which is to come, with perpetual gladness and cheerfulness in the land which the Lord their God gives them. What the rigorous, fierce and violent seek in differences and endless desires, security and to have their will, that the meek find in accommodation, refusing to choose for themselves, and accepting what God sends. As Salvian says, i De gubernation Dei, l 1 p 324,— Nullienim ut opinor beatiores sunt, quam qui ex sententia sua atque utto agunt. The godly, contenting themselves always in all estates with the will of God, are ever blessed; for none (I suppose, o● are more blessed than they that far according 〈◊〉 their own desire and wish, seeing this is the very notion of blessedness, for a man to have which he will, and will what is convenient. The word k Tanquam possessionem haereditariam recipinum ea, quae promissa sunt nobis. St. Ambros. de obitu Theodosit. Inherit notes, that we receive those things which are promised us, as an hereditary possession, and Inheritance is a free, sure, and honourable title. That the meek, as regenerate and adopted in CHRIST, have not only a lawful, but a sanctified use of common favours. That they confine their desires to that portion which their heavenly Father hath allotted them by his will, abhorring that which comes not by means and ways prepared and approved in God's testaments: certain of this, that if they should possess all the earth, there would be no blessing in it, were it not God's legacy to them. That as their heritage they entail the goodness and mercies of God, for both lives to their posterity, as in any after generation they shall be capable thereof. Psal. 37.22.26.29. The meek inherit the earth; condescending to others so much as reason and Religion suffer, they purchase themselves goodwill and furtherance to promotion; and whereas the difficult and angry, vex their own ghost and make their lives tedious, displeasing God and their neighbours, the meek and moderate enjoy themselves and the creature, with the favour of God and man. Wisely St. Chysostome; ●omil. 75. The meek, that put up wrongs, shall not thereby prejudice themselves, but preserve their estate, when the proud and peremptory oft lose their patrimonies and their Soul●●●●●. They that depart sometimes with their right for ●●iets sake, and what they may forbear suits in Law, CHAP. 2. increase their substance, when they that are extreme in maintaining their own, and hasty to contend, do frequently spend their stock, always lessen their store. But this is but a little part of our Master's intent, aiming at higher things, and propounding that meekness, which is not only a work but a fruit of the Spirit; and therefore sweet of itself, and desirable for itself, participating as of the labour, so of the gain in godliness. Let us then in search of our Lord's meaning, inquire into the chief subjects about which Meekness is versed; namely, in matters Spiritual, Thom. de Kemp. de imitatione Christi. l. 2. 9 10. ad fin. and Temporal, in the success of our private businesses, and in the issue of public affairs, in each whereof, we may observe both the virtue of meekness in the practice of lenity, and the blessedness in the inheritance of the earth. CHAP. II. Touching the Exercise and reward of Meekness in matters Spiritual. IN Spiritual matters the work of Meekness is, at the pleasure of God to take alike the withdrawing of inner sweetness, and the overflowing of the cup in sensible devotion obediently to endure the molestation of the Old man and presence of evil, the imperfection of the New man and absence of good. Concupiscence is ever inhabiting in us, but it doth not ever equally assault us, God in grace restraining it, and curbing the enemy that he may not stir it, nor tempt so much as he could, disquieting the Soul with his fiery darts, and violent injections. But when to humble God's servants and let them know themselves, and for other holy ends, Sin and Satan are let lose upon them, with all forces to invade and buffet them (2. Cor. 12.7) that encumbrance passeth all other vexations. PAUL met with infinite miseries, calamities, oppositions, persecutions, but all of them did not so weary him of his life as the encounter of Concupiscence, in which he bemoaned his wretchedness, and sued to be speedily delivered from the mortal body, Rom 7.24. Therefore it is the perfection of Meekness, and manifests the power thereof in the greatest measure of resignation, not to despise the chastisement of God smiting Subtractionis verbare, nor be impatient under his most grievous hand, scourging with the Rod of the oppressor, permitting strong temptations. The inhabitation of Sin is more redious than any prison or penance, and it is a servitute worse, than Turkish, worse than Egyptian or Babylonian, to be captive and sold under sin, so that it may act in a man whether he will or not, and provoke and molest all his senses and faculties with offensive motions. For albeit Concupiscence, as remitted in Baptism, be not reckoned for a sin, unless it be consented to in its inclinations, and therefore the Apostle urged much, but not consenting, said; It is no more I, but sin that dwelleth in me, Rom. 7.17. Yet because Concupiscence is in its own nature evil, the stir of it are more than any thing else ingrate and irksome to a renewed mind. Notwithstanding in the bitter conflicts thereof and strive of the Flesh and the Spirit, the Meek saith not (with Rebecca) why is it thus with me? But rather saith, it is the Lord, and I will bear the Indignation of the Lord, because I have sinned against him, until he pleads my cause, and judge the Enemy (Mich. 7.9) it suffices me that his grace is sufficient for me, that, though I be burdened, I do not fail, though I be hard driven, I do not yield, but resist. Although Grace detest and abandon Sin more than Hell, more than the Devil, and ever earnestly labours and solicits for complete purification from all the relics and foams of it, yet attends it therein God's leisure, contented to serve him in hard battles, with lust's warring in the flesh, till he shall think fit to release. Thus St. Paul in the heat of contention with Sin, praying for deliverance meekly thanks God (Rom. 7.25) as glad he could stand in so cruel assaults, and willing to continue the fight so long as God should judge it meet to hold him in wars, which is a work of perfect Meekness. Moreover the Meek is not malcontent, though in Spiritual things his ability of performance be not answerable to his will, Dacxian in speenlo Monachorum. pag. 386. 387. desirous to do the will of God in earth, as it is done in heaven, but satisfied with the daily bread, which to that end he begs, the allowance of necessaries for Soul and Body, which God affords him for the fulfilling of his Will in this life, who alone is the mere determiner what quantities even of Heavenly and Angelical bread are most fitting for us, that we may not be lift up, but glorify him in his gifts. Now the inheritance of this Meekness is to repose the soul that complies with God in celestial peace and tranquillity, that it may rejoice and be quiet evermore, and in every thing, balanced against all tempests, relieved in all maladies: According to that Proverb, Mansuetus homo cordis est medicus, now he were an ill Physician if he could not cure himself, an ill Physician of the heart, if he could not cure his own impassioned heart with the prescripts of reason and receipts of grace. We may take knowledge that the graces of the Spirit, that seem repugnant, fear, joy, hope, grief,— have their mutual intercourse as from the same Spirit, whose operations be divers, but not contrary, and as spontaneous and moved by faith they be coassistant, and work according to occasions from God, without any impediment one to the other. And Meekness therefore withstands not the acting of any Christian virtues, but the miscarriage of the Flesh in them, which fain would that its melancholic and distempered passions, Inter lachrymas & suspiria. turbulent resistance of evil and inordinate appetite of good might go for graces'. Thereupon in the rank of the Eight happy men, the Meek is seated between the tears of the blessed Mourner and the fighes of blessed hunger, Meekness is in the middle between bitter grief and burning desire, because it is not the lenity of the Spirit but the stupidity of the flesh, which sorrow according to God doth not go before, and desire in the Lord follow. Therefore the Meek lament Sin, as who are with sorrow to fight against it, and waste and wash away the remainders of it with their tears, but so, that repenting they pacify themselves in CHRIST, and be not tormented greatly with the remembrance of past and pardoned sins, but humbled only and provoked to more abundant care and diligence (1. Cor. 15.9.10) They multiply also vehement desires but not impatient, desire ever freedom from Concupiscence, desire all perfection (Phil. 4.8) but content those desires perpetually with God's present assistance and dispensation. CHAP. III. CHAP. 3. Of the carriage and benefit of Meekness in Temporalties. We have done with the work and (so to say) wages also of meekness in Spiritual matters, consider we now the use and fruit thereof in Temporal things, in which the meek deprecate excess, as much as want crave the happy mean, reverence so fare the judgement of their heavenly Father as to count that the happy mean for them, which his wise and good providence orders to them, and so void of repine, anxiety, and coveting, roll themselves upon God for the things of this life. They deprecate excess as much as want (Pr●v. 30.8) Give me neither poverty nor riches, Pa●e canonis mei ale me, there is his craving, the mean and standing to God's judgement what is mediocrity. The convenient provision for several men, is such a proportion of outward things as best availeth them to a happy life, as the Philosopher admirably well described, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tanquam bonum nostrum, sed tanquam necessarium nostrum. S. August. de serm. Dom. in monte. lib. 2. 16. Riches (is a state proportioned unto blessedness, for that wealth is no otherwise to be desired, thou as it promotes to a blissful and virtuous life:) is not to be sought as the one thing we ha●●●ood of, but as things we may make use of, and 〈◊〉 our necessary any further, than it may be used to the Kingdom of God and instrumental to the righteousness thereof (Matth. 6.33) must not be aimed at by men as our scope, but added by God as a vantage in his service. Now no man can tell what portion of these outward things is most expedient for himself or another in order to God's kingdom (Eccles. 6.12) who knows what is good for man in this life? Only God is the just and competent judge of mediocrity and competency, as who sees not alone what is in man as things are, but what would be in him if things were otherwise with him if (Pro re nata) i'th' apparent (1. Sam. 23.10. Matth. 11.22) that God foreknows not only what is and shall be, but what might and would be occasions serving, though in defect of such applying matters it never be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is that God, dear Christian, who gives to every of his servants talents according to his several ability (Matth. 25.15) the faculty which he hath to receive and employ; wherefore as the quality of Metals is discerned by the touchstone; the weight of metals by the scales: So our conveniency of states is discovered by God's present ministration, to each of the faithful in their callings; the due pondering whereof induces them to keep moderation in all fortunes and occurrences. Many may think themselves, and be generally by others thought fit for riches, honour, promotion till they have them, and then prove themselves unsufficient to wield them. As TAC. a judicious Historian relates of Galba, b Lib. 17 pag. 143. Major privato dum privatua sui, t & omnium consensu. cap●x imperij, nisi imperasset. that in the joint esteem of all men, he had been held meet for the Empire, if he had not been Emperor. To them than that exclaim of fortune, and imagine if their means were augmented they could better serve God, and more profit men, I tender this thought; that God who loveth them believing and in charity more than they can love themselves, is not so neglective, I will not say of their good, but of his own glory; but that he who hath in hand the gold of both the Indies, would rain gold into their bosoms, if so they should be furthered to the setting forth of his most worthy virtues and praises. The meek in honour of the divine hand that order's lots, and accommodates to men their fortunes, purge their spirits of repine and vexing at other men's abundance and prosperity, and of avaricious and immoderate desires, and coveting that which is another's, and would not fit them, or of any more than God collates on their industry and faithful serving him in their stations, in which they content themselves with the Revenues of their diligence: and as Lactantius c Lib. 1. c. 4. Cibo extemporali quem Deus subministrat. speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to utter it in the words of Dionysius Halicarnasseus epitomizing, the oration of Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with the extemporary food which God supplies, which is a principal aim of the 10th. Commandment. Not to affect that which is another's, but to be contented with things present, and in them not to seek great things for pomp, but indifferent for continual use; and so howsoever the goods of fortune ebb or flow, to confide in God, and refer themselves and their ways unto him. The Meek commit themselves to God for their livelihood, and willingly obey that sweet command (1. Pet. 5.7) cast your care upon God: which is one of the most comfortable precepts in all the Scripture, and we might be happy if we would exonerate ourselves of distracting cares, and labour in hope, before him that sets the heart at liberty but not the hand, enjoins work, forbids care. Even reason condemns their irregular anxiety, that disquiet themselves in surmizes of future casualties and uncertainties, projecting and forerunning their own evils: Labour and providence help, care and diffidence what do they advantage! Cast we them therefore into his bosom that orders lots, that our care be no corrival to the divine goodness, so he will liberally provide for us and ours, his Church and people, and cause all things to cooperate to our good, when we cannot conceive the manner. Now St. Ephrem d De fide, tom. 1. p. 80. is very right, if we trust not God for things of the body and this life, we are manifested to want faith for matters of the soul and the other life. By these mean and momentary things, the Christian is tried whether he trust God, and if he be not solicitous for the present matters, it is clear that he keeps hid within him sound and entire Faith. By our reposing ourselves then on God's promise for temporal things and the body, we may discern whether we in truth rely on him for those of the soul. It is an easier task for Faith to believe the promises, wherein God engages his care over us for this life, whereunto common experience and light of reason conduce, then to give credence to the truth of the Resurrection of the Body, the Incarnation of God, the Trinity of Persons in the Unity of the Godhead, and other Articles of Christian belief, that transcend all demonstration, and compass of reason: Therefore many that think themselves strong in the Faith of those high mysteries, may understand the deceit of their own hearts, by distrusting God for small things; if we be unbelieving in little matters, elude not ourselves, we are not faithful in great. (Luke 16.10) And persecution for Christian Faith would discover our Infidelity, as want doth our unbelief for Temporals. d De oratione, c. 123. Commit then unto God the things which be requisite for the body, and so it shall be manifest that thou committest unto him things that are necessary for the soul, as St. Nile writes. And that if the carriage of the Meek, as in externals they wholly depend on God, well pleased with what he carves unto them, come we to the inheritance which by such meekness they obtain upon earth, and that is the gift which God bestows on him who is good in his sight. To eat, drink, and make his soul enjoy good in his labour (Eccl. 2.24.26) Which by the frequent repetition thereof, seems a chief argument of that book, an instruction to hope for nothing but vexation, when we will be projectors and cut for ourselves, to think good of all God's courses, and use his good as it comes, without diffiding for to morrow. Which certainly is the fruit of the Holy Ghost for a man to apply himself and be content with things present, for the flesh is never satisfied, but whiles it prefers that it hath not, neglects what it hath; and so deptives itself of both. And rational men have herein placed humane and worldly beatitude to mind nothing but that which is f Cardan de varietate rerum, l. ●. c. 40. p. 383. present, and of that only the little which sober use requires from day to day. And our Lord holds our desires to the present teaching us to say in Prayer (Luke 11.3) Give us this day our daily bread. And promises to prolong the days of obedients in the Land which he gives theme (Exod. 20) intending them much fruition in life and living, S. Chrys. in Gen. ser. 54. in that they lose not their time, but enjoy themselves and the creature and all their desires, confined to the present and God's pleasure. When the immoderate that are of vast spirits and attempts (Psal. 54.23) live not half their days, cannot be executors of their own wills, nor compass one half of their essays; but be snatched away before the time come in which they set themselves to be happy (Luk. 12.20.21) with him whom the Gospel's surnames a fool, for that he made not present use of his wealth, but put off and reserved the commodity thereof to years that were not his. The Meek inherit the great gain of godliness contentment which is the very good of riches, but grows not of riches nor any things external, but as the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) imports; out of a man's own sufficiency: when the godly will make perfect resignation of itself unto God, and rests in his dispose, as most firting, and by his grace rules the inferior powers accordingly: g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Autarkie, or self-sufficiency is that whereby men command themselves and their affections, and so bring content into every condition (Phil. 4.11, 12) I have learned in whatsoever state I am, therewith to be content, I am instructed both to be full and to be hungry, both to abound and suffer need. Faculty to content ourselves is a grand mystery, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which they that are initiated in Christianity learn, by practising self-denial, and conformity to God. It is Christian art of all other worth the studying, and to be preferred before all liberal Sciences, Professions and dignities of men; h B. Gregor in Ezech. hom. 19 Nunquidnam fratres are est aliqua humiliari? Ars amni●o, & mira disciplinae scientia, quae toto nobis est cordis anni su disceada. skill indifferently to have and want what the world admires, that neither high things may puff up, nor low cast down. (Matth. 4.4) Man lives not by bread alone, but by every word that proceeds out of the mouth of God: and God commands a blessing on that which the Meek take in good part, whereby the benefits vouchsafed them are sanctified; and make good their several ends in them. So that a little of that the Righteous man hath, is better than the riches of many wicked (Psal. 37.16) This is some portion of that hundred fold (Mar. 10.30) which now in this time, and in this earth the Meek receive, in respect of true use and satisfaction of which, they reap more from their estate, such as it is, than the same an hundred times multiplied could afford, without God's grace in a contentful mind. There is not any so small a gift of God, which is not tendered by him with infinite good will, which they that have grace taste in the ministration, which they meekly and thankfully accept from God's hand. Steeped in this love, the least crumb of our daily bread surpasses in contentment all the treasure of the world, out of that tincture. I dare be bold to affirm, that no man bethinking himself, shall ever devise or find out the thing or things, which being collated on him, he would desire no more, because our understanding cannot apprehend so much as our will can affect, whence it is consequent, that all things which may befall a man are so fare from contenting him, that even all things that a man is able to fancy in his mind, are not sufficient to produce a contented mind. S. Basil. hom. That God is not the cause of evil. So then only godliness remaineth, which actuating meekness, thereby solidly persuadeth the conscience, that God hath us beloved in the Mediator, and therefore careth for us, and all things considered, assigns us that which is meetest for us; which contents and glads us with the joy that beseems our fittest condition, Eccl. 9.7. And whereas k Nihil tam necessa●ium est, quam cognoscere quid non fit necessarium. nothing is so necessary as to know what is not necessary: this resolves a Christian, that whatsoever the Lord our God withholds from him, CHAP. 4. is neither necessary nor expedient; and inables him to say in his own wants, what Socrates is reported to have said in other men's excesses: l Quam maltis ego non egeo! How many things can I be well without! CHAP. IU. Touching the demeanour and support of the Meek, if in their business they have not what success they would. THe Meek accept with all thankfulness, that success with which God follows their endeavours; according to that of ORIGEN: a In Ezech. hom. 5. Pondus ultra tene lovet: Take not up the burden thou canst not bear. As servants of Divine providence, they limit their attempts by their power and place; stretch not themselves beyond their tedder, and without teen let the stone lie that they cannot lift. Eccl. 9.1. We read, that the hearts and the works of the righteous are in the hand of God: that is, as St. Prosper b De vocation● gentium, l. 1. 9 Tantum in studiis suis proficiunt, quantum ille donaverit. interprets, they cannot go no further than God leads them, prevail no more than is given them from Heaven. The more to pacify our spirits, it's worth the observing, that success is not always after men's dexterity, but God's good pleasure. However rewards be according to the worthiness of their labour, as no doubt the Doctor that with a good a●me preacheth most sufficiently to conversion, shall be most glorified, though he convert not so many as some other less sufficient c Guigo. Carthus. Meditat. c. 16. teacher. (Es. 49.4, 5) My work is with my God, though Israel be not gathered together, yet shall I be glorious in the eyes of the Lord, who doth not recompense events but labours (1. Cor. 15.10) I laboured more than they all. Of which devout St. Bernard writes to the purpose in hand, in this wise: He saith d De consideratione, l. 4. c. 2. Plus omnibus laboravi non ait plus omnibus profeci, aut fructificavi, verbum insolens religiosissimen vitans, alias enim noverat homo, quem docuit Deus, quia unusquisque secundum suum laborem accipiet, & non secundum proventum, & ob hoc in laboribus potius quàm in profectibus gloriandum putavit. not I profited or did more good than they all, religiously shunning an arrogant expression, and otherwise the man that God had taught, knew well that every one shall receive according to his labour, not according to the event, and therefore he chose to glory in labour not in success. For their help against discouragement in little or no success, the Meek promise themselves no great matters, as they use that are young and unexperienced. Melancthon somewhere writes, that when he first began to preach, he was in hope to convert all that should hear him; but that afterwards he found their Dutch Proverb overtrue, that he was too young a Scholar to make a Lamb of an old Fox. Mere Scholars would rule the world by Books, and therefore fret and take on if Towns and Countries be not so orderly as fine wits could contrive they might be. But meek and wise men expect not to find Plato's Commonwealth, or any Eutopia's upon earth, rather they would look to find the Philosopher's stone, than a people or policy correspondent to Philosopher's Books; therefore they hope not for all that they wish, neither tear they their own hearts, CHAP. 5. nor exclaim greatly of their Neighbours, though they fall a good deal short of their speculations. 2. They presume not on their own force in any kind, forasmuch as God loves to give good event to rash & unapt proceed, rather then to wiser trusted in; and so much as we diffide in ourselves and rely upon God and his assistances, so much ability and likelihood we have to perform and prosper in God's works, and no more. 3. They wait evermore for Gods call, assured that God will send them when he means to use their help: and that God's calling is the original of success, and the only proof that labour is not lost when it succeeds not. Hereupon our Meek man determines and saith in his own heart, let God use my voluntary service, at what time, in what place, matter and manner he thinks good, I will not run before he sends me, but I will follow whethersoever he calls me. With all possible care he prepares himself, that once he may be fit for God's service, obtain of this, that if he could do the work of a thousand labourers, God would in his time lay weight enough upon his shoulders, and that he will not be angry with them for standing idle, that he calls not to work. 4. The Meek hold it not the office of servants to choose their work, but cheerfully to finish the task imposed by theirs Masters: therefore they stomach not that God uses their 〈…〉 and gifts, CHAP. 4. when and as he pleaseth, believing the Psalmist, that it is a blessing to live by labour (Psal. 128.12) they give all diligence in their places, and refuse no labour as vile, which God hath annexed to them; resolved that the Lord hath not a command, in the keeping whereof there is not great reward. The great Overseer of all things judges it convenient, that not a few of the strongest parts, and most choice endowments should be employed in low ranks, lost those orders should seem despicable, and none be thought deserving, that were not aloft; but in those poor places, God supplies more hearts ease and contentation to his meek and worthy servants, than a Kingdom or Popedom acquired by unwarrantable means, can in any degree parallel, or any other place yield them, till God set them in it; that they of great sufficiences may not disdain, if their inferiors be exercised and raised, but keep their station till the Lord of all says, ascend up higher. Now the inheritance left unto these Meek is wondrous beneficial, to rejoice in what ever fruit of their labour, to apply themselves to their vocation, remit the event unto God with their prayers, and so rest quiet; though many times that ensues not which they would, always humbling their diligent hand under God's mighty hand. (Mark. 4.26.27) (When a man hath done) his part, prepared the ground and committed thereto the seed than he may sleep; leave th'increase to God, sleep and rise night and day to have ●n eye to his field, and defend it from wild Beasts, so securing himself in the divine, as not to abate humane providence; which is to trust but not to tempt God. So the sleep which God gives his Beloved (Psal. 127.2) is after they have done their work in the Lord to lay them down resting in God's blessing, not their own labour, and not perplexing themselves with the issues that are in God's hand. jordanus Dominicanus was a wise man, this was one of his sayings. e Inscitiae illum argueremus, qui jactis feminibus stratum comportaret in agrum, ut incrementum, uri decrementum frugum observaret etc. In vit. ejus. c. 72. Febr. 13. We would argue him of folly, that when he had sown his seed should carry a bed into the field to observe how it grew. The fruit of men's labours passeth their observation, often times the seed, that men think perished, lies safe under the clods and springs up after some showers; so by some peculiar visitation, the paints of men that were esteemed lost come to good effect, and appear a groundwork of happy success unto other men's endeavours. joh. 4.36.37. Neither is it a regrate to the Meek, that things are here involved, and that frequently attributed to one, which was executed by another: (men being foolishly ambitious when there is choice, to ascribe the good that is done to them that are of most note, or that strike the last stroke) for they look to him that is invisible, that knows how to distinguish and manifest what was compassed by each man's industry, and in the year of his jubilee, the day of revelation, to cause every one to return to his own possession, CHAP. 5. and rest upon them the credit and reward of all the good effected or occasioned by f B. Gregor. in Job. l 21. c. 8. them. One rare advantage of Meekness is, that it fortifies a man not to be overcome of the evils of his calling, and relinquish it for the crosses thereof; and will to give over all doings, because he cannot do all he will, but to proceed in his vocation, and do the work of the day in the day, maugre all the importunity and ingratitude of the world. The Apostle jude v. 23. bids us save some with fear, pulling them out of the fire, whence the meek man supposes himself to be in the world, as it were in a fire kindled from hell, which utterly to extinguish is not in him, it goeth well, if for his part, he can pluck out a few firebrands. As a Pastor, if in his Parish he can snatch out of the fire be it but one or two (so to say) smoky brands ends, blesses God, and lets the filthy be filthy still, and ceases not preaching, because the world declines as its ages. The Meek run not out of the world because of the crossness thereof, fly not employment in the Church and State for the griefs, perils and molestations adjoined thereunto, and for that they cannot ever keep an even course, and have their minds. The Prince of Apostles amplifies Lot's grace, that settled in Sodom, 1. Pet. 28. He was not discouraged at the wickedness of the place to fly them and the world, but in confidence of God takes heart, though with much and daily grief for their sins, to continue among them; CHAP. 4. to try if by any means he might convert them to God. St. Paul (1. Tim. 3, 4) wills the domestical government of him to be looked into, Evagr. hist. Eccles. l. 5. c. 19 that should be ordered a Bishop, because even petty Magistracy shows a man, and proves his virtue and meekness, and much more the greater. I will shut up the point with that (Eccl. 10 15) the labour of the foolish wearieth every one of them, because he knoweth not how to go to the City: the mind of all men seeks beatitude, the good and consolation it was made for. As Boethius nearly, g De consolation Phi. l. 3. proso. 2. Bonum suum repetit, sed veluit torius domum, quo tramite revertatur, ignorat. It inquires its own good, but as a drunken man, is ignorant which way to return home; the home or City the Wise man means is the place of rest, and secure repose where a man may be at quiet, which is the chief good that is a Sanctuary to the heart in all greevances. And the Meek skill the paths to this home and City after the sentence of St. Nile, as h Serm. de gula. a speedy traveller quickly gets to a City, so he (the student of meekness, of wisdom) to tranquillity and quiet of mind: however accidents may chance he hath where to eat the labour of his hands (1. Sam. 30.6. Psal. 42.5.11) stays himself in God, and sings return unto thy rest O my soul, in the midst of provocations and infortunate casualties. CHAP. 5. CHAP. V How the Meek demean themselves in public affairs. IN the carriage of public matters, whether Civil or Ecclesiastic, the Meek abide always the same, as there is nothing new under the Sun, the world is ever like itself, bad in all generations; there always have and ever will be offences in officers, corruptions in Courts. It's impossible for the most excellent Governors to reform all things that are forced not to mend some, lest the rent should be the worse, and to look through their fingers when great men slip, lest curbing a disorder they should make a confusion: Nestat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As David tolerated joab with willingness by compulsion, which David though we see propounded by God himself, to be as an exemplary Ruler unto Kings. Hezekias and josias were they not a couple of incomparable Princes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet the Prophetical Scripture records, how prevalent abuses were in their Reigns. What Minister, Master, Supervisor, can so rule his little flock, small family, petty charge, that there be no defect nor disorder? then if there be any equity in him, let him seriously weigh in what he should do in a great house, in a very great land. I am not ignorant that every unwise man thinks what the slave speaks in the Comedian: that he should have been made a King. And he that is unmeet for a sorry Trade and mean science, Oportet me fuisse Regem. conceits himself fit for the government of all the world: but wise men are of another mind, therefore Magistrates find them the most moderate censurers of all their actions. As for us, remembering the general and great exorbitancy of man's nature, the strange depravation of manners, the intractable and rebellious indisposition of the times, we may justly thank God and our Rulers, for any measure of help and happiness by their authority, and comparing our Island with other Countries, it will appear no Nation hath so little cause to complain, none so much reason to bless God and their Prince. A Meek man will set before his eyes (peccata temporis, vitia gentis) sins of the time, sins of the Nation, above all force of Law in Sacrilege, faction, usury, swearing, drunkenness. If all the virtues of David, Hezekiah, josiah, and all other the most famous Princes that ever swayed sceptres should as we humbly pray, in the most heroical degree, be conferred and united in our Sovereign Lord, he might repress I grant, as he hath begun already, and I hope he will more and more repress: But pardon me if I doubt, whether so mighty and gracious a hand could pluck up the roots of these national sins. Ingrate creatures that we be, who inveigh against our Governors, when their good proceed are crossed by our sins: Instead of striking every man upon his breast, and crying Lord be merciful unto a state that l●bours under the burden of my many sins, and blot out the transgressions that slack the work of Reformation, and hinder the Honourable designs of them that care for the public good; if any thing falls out otherwise then well, the generalty imputes it to some of the great ones and unmeeke, as they be furiously taken on, and think it good service to censure and blaspheme dignities. Taste now how sweet the fruit of this meekness is, as Subjects should to understand what person a man sustaineth to discharge his own part, and not to swim with the stream of corruptions, for the rest to commend the cares of Princes and his Superiors unto God in humbleness of prayer, if any thing succeed according to his pious supplication, to render the praise to God, and his Vicegerents; if not to attribute it to the world, and the course of things under the Sun, and the iniquity of the times. To entertain matters that are well carried with a thankful mind, and in other with an indifferent; to let things have their course, and tolerate that which God endures. How ever things go, and times and manners be, not to eat up his own heart, and consume himself with fretting: no, no, since nothing will be the better for his indignation. Thrice happy and blessed are the Meek, in what Land soever, that thus inherit the earth. CHAP. VI CHAP. 6. Of certain Considerations helping and assistant unto Meekness. NO doubt by the passages foregoing some may be so fare in love and desire of Meekness, as gladly to hear of all furtherances thereunto, who in their devotions may make use of these particulars following. First, when it is worst with thee, seriously muse whether there be any of all thou knowest with whom thou wouldst readily exchange thyself and all that is thine, for him and all that is his. It is likely there is none would make scruple to change his Beauty with one, his Wealth with another, his Honour with a third, his Learning with a fourth; but certainly, there is no wise and godly man, but he would take a long time before he would make a total and complete charge with any other under heaven. Be ashamed then to be discontent if being but one man thou hast not all things, seeing all things expended, thou art not inferior to any one, thyself being judge. This verity was not wholly unknown unto wise Solon, who (as Valerius tells us) said that a Lib. r. c. 2. Aithat si in nuum locum cuncti mala sua contulissunt, futurum ut propria de portare domum, quam eu omni miseriarum acervo partienem suam ferre mallent. If all men could bring their several evils into some one common place, every man would rather carry home what he brought, then stand to take his share by equal division. Secondly, meditate what ease and quiet there is in dependency upon God and resignation, and into what briers they cast themselves that seek what God casts not upon them. Which (as St. AMBROSE b Serm, 3. Quod siliis Israel subtiliter prophetatum est— Manna enim illis contra d●vina praecepta tractantibus effecti sunt vermiss, id est contumacie ultores et vindi●●s. writes) was finely prefigured in the children of Israel; for when they touched Manna against Gods command it turned into Worms, that is, revengers and punishers of their Disobedience. The Manna which God me'tes unto us is heavenly bread, that which we scrape together of ourselves proves a Worm, gnaws the Conscience and makes us fret. It is not in the power of man to fever vanity and vexation from any creature, that is the sole work of God, removing the curse which man's sin introduced; hence the best creatures cause vexation, had otherwise then God wils and blesses them to us: Ego animo cupido atque oculis indomitas fui. Perpol saepe peccas, ut sit ubi quid tantopere cupias. Et similia multa apud Plaurum. and therefore, we must prostrate all our plots at God's feet, and break our desires at his will, that our eyes be not untained, set on all they see, nor our heart's longing and sick of the Creature, that we be eager of nothing; else we cannot do but we shall overdo, nor have but we shall be had, and so God be urged to scourge us in our loves, and deprive us of comfort in that which abridgeth him of us. B. August in Isal. 122. Thirdly, he that would be Meek must take heed of being proud (Eccles. 4.8) for the proud are conceited, will elect and cut for themselves; therefore God blows upon them and scatters them in their imaginations, so that in their best wisdom they reap nothing but vanities and vexations. Wherefore learn of CHRIST to be humble and meek, first humble and then meek, and who soever dislikes his fortunes, let him say with DAVID; Quis sum (2. Sam. 7.18) Who am I Lord, that thou hast brought me hitherto, and with JACOB, (Minor sum) Lord I am less than all thy mercies (Gen. 32.10;) and with the BAPTIST, (Non sum dignus) I am not worthy to carry thy shoes (Matth. 3.11) and then, if he can, let him hold himself too meanly entreated in any state, or too basely employed in any work. Fourthly, look for nothing but evil under the Sun in the world, and of the world (Eccles. 5.8) If thou seest Oppression and violent perverting of judgement in a Province, marvel not at the matter, for he that is higher than the highest regards, who would not permit evil if he could not draw good out of it. Quiet thy spirit then with that of Boothius, c De consolations Philosophiae, lib. 4. prosa, 6. Si disparentem providentiam spectes, nihil usquam mali esse perpendim. If you respect the providence that order all things, you may perceive there is nothing any where ill; for as St. THOMAS there declares it, Very evils, are good, respect had to the divine Providence, which disp●ses them to the good of the universe. Suffer we Gods will to be done (if Gods infinite holiness can permit what he hates) we may hate and grieve for the evils we cannot help, and yet be meek and undisturbed. Eccles. 7.12. Consider the work of God who can make that strait which he hath made crooked, and who requires that at-our hands. Therefore go to acquaint thine eyes and ears without disturbance, to see and hear what thou abhorrest; expect scandals, and say therein, Sic est mundus, this is the fashion of the world. He that would have nothing to offend him shall be more offended than any other. It is not imposed on thee to expel the Devil out of the world, and rectify all things, leave them unto Millenaries and Old-wives dreams, of Paradises upon earth, and reforming all things as they were in the good beginnings of your grandmother Eve. Make thy peace with God and approve thy doings to him, then smile at the frowns of fortune, and advance thyself above the contempt & sinister judgement of the world; and with the divine Apostle (1. Cor. 4.3) Care not for man's day, this is their hour, their day wherein they will say what they list. But we have not learned where Meekness dwells, if we be transported with anger or grief for their Obloquy or censures. Sweetly Dionysius Carthusianus, d Serm. 6 de St. Andrea. Absit ut adeo pueriles, insipientes, defectuofis, ac debiles simus, ut pacem, virtutem ac gratiam cordis nostri, in aliorum manu, & in potestate improbitatis eorum ponamus. God forbidden, that we should be so childish, undiscreet, imperfect and weak, as to seat the peace, virtue and grace of our hearts in other men's hardness, and within the power and reach of their impiety. Fiftly, Let patience have its perfect work (james 14) which is so to subject the will of man unto God's will, that he would not have his evil lessened nor his good increased, but as God well pleaseth. Desires not to have the thing which God (that is wisdom and love) thinks not good to impart, kisses the sovereign hand that smites him, in affliction believes it good for him to be afflicted; as blessed AUGUSTINE writes, e Epist. 149. Ego tu lecto sum— Sed etiam sic, quoniam id Domino placet, quid aliud dicendum est, nisi quia rectè sumus. I am sick in bed, but even so, seeing that pleaseth God, what should I say else, but that I am well. The proficient in meekness cannot devise the accident or ill hap, which he finds not in his heart to take patiently, considering it ordered by God, As the noble Earl Picus Mirandula f Nisi scrinia quaedam deperirent, quibus elutubrationes ejus & vigiliae stipabantur— E vita ejus per joannem Franciscum Picum. said, he could not be angry for any event, unless some Caskets stuffed with his notes and collections should miscarry, to the loss of his watchings and night-paines, but seeing all his studies were for God and his Church, and no such thing could happen without God's command or permission, he hoped that in such a hazard he should not be over-gone with grief and passion. For this reason (Luk. 21.18) we are admonished to possess our souls in g Dum arcem in ment susceperit, omnes mox perturbationes compescit. Exorat 2. ad missam apud St. Ambros. Patience, which as one of the Ancients speaketh; * S. Gregor. in job. lib. 1. c. 9 No sooner taketh the Fort of the mind, but it instantly allays all perturbations, keeps the Soul in possession of itself, which in extremity of passions is besides itself, whether too much grieved or overjoyed; for St. Hierom informs us aright, g S. Hierom. in Eccl. 7. Pati●ntia non solum in augustiis, sed & in latioribus est necessaria, ne plut quàm condecet exaltemur. Patience it necessary not only in adversity, but also in prosperity, that we exalt not ourselves more than beseems us; nay it is held the greater of the two to be temperate in joys, and pass through praises without damage. So by the perfect work of Patience a Christian is perfect, as who in his own sense is neither wanting in good nor exceeds in evil, and no more taken with one thing then another, but always and in all things alike, at God's pleasure and service. St. Ephrem shall close this discourse, h Adeversionem superbiae. p. 90. When thou takest heavy and bitter things that are against thy will as if they went with thy will, then acknowledge thyself to have attained the measure of a pious and religious man, job. 1.21. Empty thyself then of all propriety, election, pleasure or inclination to, or in one thing more than another, learn how to find God in every creature, that thou mayest with the same thankfulness receive evil and good, unless thou mightest see in God's glass what would confer most to thy final bliss, give no prelation nor make no choice of one thing more than other; but conclude that the best which God assigns, and whiles thou art below be this thy vote. God in CHRIST is enough for me, poverty, riches, sickness, health, honour, reproach, inferiority, promotion, something, nothing, what God se●s fittest for me to glorify him and do service among men, let that come in the name of the Lord. God all sufficient, grant us in meekness so to inherit heaven upon earth through righteousness, that we may possess the earth that is above the heavens, the land of the Living in stability and solidity of eternal good. Thou Lord that hast created such large desires in us, as nothing can satisfy but thyself, be thou the portion of our inheritance, that however things go or come, we may find out lots fallen in good ground, and live eternally contented in and with thee, through JESUS CHRIST our Lord. To whom, etc. FINIS. BEATI QVI ESURIUNT. THE DESIRER. A TREATISE OF Christian Hunger and Desire, handling the Fourth Beatitude. By JAMES BUCK, Bachelor of Divinity, and Vicar of Stradbrooke in SUFFOLK. PSAL. 107.9. Inanis fuit anima quamdiu in errore fuit, sed recognoscens se esse in errore esurivit, sed clamando ad Deum satiata est bonis— Remigius Altisiodor. ibid. Dum satis putant vitio career, in idipsum incidunt vitium quod virtutibus carent. Quintilian. lib. 2. cap. 4. NON SUM MELIOR PATRIBUS. LONDON, Printed for JOHN CLARK, and WIL: COOK, 1637. BEATI QVI ESURIUNT. MATTH. 5.6. Blessed are they that hunger and thirst after Righteousness, for they shall be satisfied. CHAP. I. What Christian hunger is, and the sustenance thereof. THis Beatitude, which perfects Desire, succeeds orderly after the former qualifying anger that the other having rectified the Irascible faculty this might accomplish to Concupiscible, and the Soul having purged ill humours in godly sorrow, and concocted passions in holy Meekness grows hungry and thirsty of righteousness. CHAP. 1. Spiritual desires are expressed by hungering and thirsting as connatural to new life, and aspiring after all kinds of good in all extent and variety of affects, and issuing from all parts and powers (Psal. 84.2) and most importunate and working Hunger, and Thirst; either of them signifieth ardent desire, both together the most exceeding vehemency thereof, all this implies the excellent virtue of Grace which by guidance of the Spirit is thus desired. In common hunger and thirst there is a want, and a sense thereof, and a desire of such relief as is naturally known requisite, and pain till such supply be made. In this Christian hunger & thirst there is likewise an apprehension of our deficiency, and a longing for the succour which is spiritually known convenient to strengthen the soul, and much inner straitning and dryness till therewith refreshed. ANGELOMUS teaches rightly a In 1. Reg. c. 2.— Famelicos fidei praevidit. that our Lord saying, blessed are they that hunger, had an eye to faith's hunger bitten. For the hunger and thirst must be correspondent to the food, which being Evangelicall comfort in remission and sanctification, requires evangelical appetite in faith and repentance, we must not only perceive our own emptiness by the Law but in the Gospel have sense and knowledge of divine goodness and supernatural sweetness, or we cannot hunger and thirst righteousness. Now we ought to understand that in Spirituals the appetite is aswell from God as the meat; Neither could we hunger the bread that comes down from heaven, unless, as St. FULGENTIUS speaks, b Ad Monimum de prae destinatione, l. 1. c. 1. Nisiah ipso fastidientibus esuries detur, qui se ad satiandos esarrentes donare dignatur. Hunger were granted to them that loath meat by him that vouchsafes to give himself for satisfying meat to the hungry. For as an affection above nature it is immediately from God the infuser of all grace and donor of all blessedness, who denies it to none that labour for it, as they are assisted by the helps which for CHRIST'S sake be graciously afforded unto all. Therefore (Paschusius sound applies) this hungering against slothful remissness, c In Matth. 5. Esurientes & non torpentes, neque in se, aut in suis quibusque rebus affluences— and not doing what in us lies, and against all proud resting content in our own store, and what we have or can have of ourselves without the free grace of God in CHRIST ever enabling us, Luk. 1.53. Whereas in participles is signified acts with the continuation thereof, when it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that be hungering and thirsting, it is employed that hunger and thirst in those that will be blessed, must be perseverant unto the day of refreshment, and that they must run through our whole life, and the sounder life the more hunger, Psal. 42.12. In God's temple the fire must not go out by night, Levit. 6.5. And the mystery thereof as St. CYRIL declares is, d Home, Pasch. 2, p, 20. That the fire which CHRIST came to send must be cherished in us all the time of our lives, that we may be ever fervent in Spirit (Rom. 12● 11) inflamed in bu●ning desires. Shortly then the hunger here blessed, is the advancing the desire of righteousness above all other desires, either that we have to any inferior good, S. Chrys. in Psal. 41.1. S. Aug ad Maximan. Out of which Bishop Prima siut transcribes in Apoc. 1. or that the wicked have to any evil, which is the work of the Spirit of might and fortitude, that subdues all several pleasures, and masters all pains in the way to righteousness, (1. john, 4.4) Greater is he that is in you then be that is in the world; therefore, as a more powerful Agent, he exciteth stronger desires to holiness in the religious than they be, that transport carnals to ungodliness, S. Chrys hom. 75. and make them more hungry of their lusts then of their meat. The food of the hungry is Righteousness that is absolute conformity to Gods will, for we hunger bread to do Gods will on earth as it is done in heaven. S. August. contr. 2. epist. Pelagian. lib. 3. c. 7. The world hath a Dog's appetite, insatiably hungers and thirsts, but what, rapine of other men's goods, unjust gain, mammon of unrighteousness. Maximus Constantinop. de charitate cent. 3: sent, 42. But Christian hunger is to do equity and all works of justice with an abundancie of transcendent affection, as inclined thereto by divine motion, and that it may feed of the heavenly promises made to them; if they be done from principles of grace. Yet rests it not in particular justice, S Chrysost. but extends itself to universal righteousness in all duties to God and man, to righteousness as righteousness in all the latitude. And none can be righteous without such thirsting; because as PLATO defines, Righteousness is a e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. habit whereby the bavir is Indiciously desirous of whatsoever appears good unto him, Hence the Christian longs not only himself to be completely just, but that justice might also have a perfect work in all others, prays and labours that the whole world might be a Paradise, all things carried according to the highest right. All righteousness is to a good heart as the best meat to a hungry stomach (Psal. 119.130) How sweet are thy words unto my taste, for my own sustenance and confirmation, sweeter than honey to my mouth in the refreshing of others; Quia plus ut d●lectat prouemi aedificatio, quàm abiqua terrenarum rerum dulcedo. for the edification of my neighbours doth more delight me then any sweetness of any earthly thing. CHAP II. Of the effects and Characters of gracious hunger. IT lays a holy and pleasing necessity upon the mind, will and affections, 〈…〉 in Matth. 5. that they cannot but think of desire and covet Righteousness, as the hungry and thirsty do 〈◊〉 and drink, Deut. 6.7, 8.9. There is a proverbial speech, that hunger breaks through stone walls, with what violence doth our sweet Master cast down the Prince of Apostles (Math. 16.23) when he was objected an a fence between him and his meat, this sacred hunger wrestles through all impediments of divine service, stands not upon labour or cost, so it may ear the 〈◊〉, sets the soul besides itself in affection to righteousness that it is senseless of trouble in God's cause, CHAP. 2. and distracted, that I may so say after St. BASIL, with divine distraction for the fruition of good, a De incorrupta Virginitate, pag. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that it may enjoy as much as it would of that which is really contentful, nor can there be mingled such a bitter cup, as the thirsty spirit would not for righteousness sake gladly drink. Prov 27.7. The full stomach loatheth the honeycomb, but to the hungry soul every bitter thing is sweet: as Salon interprets, to him that hungers and thirsts righteousness, all the bitterness of adversity in this life is sweetness, which he patiently endures for the love of eternal b Omnem amaritudinem pro du ce●ine sum●t, quia p●t eater sustinet omnem praesentis vitae adversitatem pro amore su pernae, id est aeternae beatitudines. blessedness. Secondly, hunger of Righteousness infers abstinence from the world's dainties, and labouring for the meat which perisheth not. For will, if unsained works to its power, and as St. MACAR inquires, What is the demonstration of c Hom. 37. ad fin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; will but voluntary labour? The hungry Christian makes Religion his meat, d In Cant. serm. 5. Quandoquidem pinguis jam factas est panis Christi. Tractatur in conciliis, disceptatur in judiciis, disputatur in Scholis, cantatur in Ecclesiu, religiosa sunt h ec negotia, sed vade ad exitus aquarum: pensa, quis generalior istorum finis fit operum, vide si non per haec omnia quadam exerceantur mercimonia de Christo. quastuosares nomen est Christi, affects other things in reference to that, and not that in reference to other things, as many are hungry of divers offices in Christianity for temporal living, not for eternal life; now that CHRIST'S bread is not dry, many would eat it in sensual appetite. Gravely our Countryman GILBERT, He is handled in Councils, discussed in Consistories, disputed in Schools, sung in Churches, all those are Religious employments, but ponder what is the more general end of all these works, see if by all those there be not made merchandises of Christ, CHRIST'S name is a gainful thing. But he that hunger's Righteousness is fare from aiming principally or greatly at temporal advantages in Sacred functions. It is an observation of St. GREGORY, Some that they may enjoy God use the world by the way, and some that they may e In job. l. 2. cap. 5. Sunt nonnulli qui ut fruantur Deo dispensatore utuntur hoc saeculo, & sunt nonnulli qui ut fruantur hoc saeculo transitorie uti volunt Deo. enjoy the world will use God on the by; but they that hunger righteousness, make it their chief and their all (Eccles 12) they are not of them that use God and his worship, as if they used him not in service (to the Scene and Hypocrites stage) but they cause all things to stoop to righteousness, and in the Kingdom of grace, let grace have the dominion and command all. Thirdly, hunger of Righteousness devotes us to God's word the food of our Souls, as natural hunger affects men to ordinary meat and drink. Theod. studita ser. 4. Thus blessed Caesarius resolves, Thou dost hunger righteousness, if thou be'st disposed meekly and cheerfully f justitiam esuris si verbum Dei patienter & libenter audire volueris Hom. 26. Where he much urges this matter. to hear God's word. There is no hunger in him that leaves his stomach at home when he comes to God's house. Now hunger is not affectate of this or that juncate but desirous of wholesome food; therefore, they but pretend hunger that are of itching ears or of dainty ears. Of itching Ears that divert the hearing of sound doctrine proposed by the holy Catholic Church, and are insatiable in g●dding to some Lectures where teachers raise doctrines of their own fancy, and make uses against the public Spirit, and for the private ghost of every hearer, which suits to the lust of women and vain men, who thereby are exempt from all judgements but their own and made judges of Scripture, and at liberty to deny whatsoever they list not to say the Scripture means, and take into their faith what they please to hold the Scripture intends. 2. Tim. 4.3.4. Of dainty ears that listen more after curious terms and passages of wit that furnish the tongue, then effectual dispensing of truth, that may convert the conscience, and nourish the heart (Ezech. 33.32) Mark what the great Preacher St. Chrys. tells his auditory, this destroys the Church, that you seek not to hear a pricking Sermon, but one that may delight in the sound and composition of words, hearing us as it were Ministrels, and we do miserably following your lusts, when it were expedient to root them out. g Tom. 4. ser. 3 4. In Act● ser. 16. To him that hath hunger, the whole Scripture is refection, and profitable to edify in Righteousness (1. Tim. 3.16) which is assured by our Lord saying; Man shall not live by bread alone, but by every word that proceeds out of the Mouth of God. Matth 4. Shall not that be savoury which God breathes. DARIAN shows in his h In speculo Monachorum, pag. 389. glass, that the word of God hath incomprehensible sweetness and virtue, for whatsoever the holy Spirit hath indicted, is in very truth, vivisicus cibus, and the delicious fare of a chaste, sober, and humble h In speculo Monachorum, pag. 389. soul. Hence the more holy desire hath been kindled in any breast, the more hath it burned in love to the word, as DAVID the man after Gods own heart, desiring to do whatsoever might be pleasing unto God, could not satisfy himself in uttering most affectionate longing admiration and respect of the word in all the titles and names thereof. He that hunger's righteousness performs service to God with such content, as the hungry and thirsty eat and drink: and applies himself with like speed to God's work, as the most hungry doth to his meat. St. GREGORY NAZIANZEN writes, that zeal endures no delay, and one day is a whole age i Ser. 14. in Cyprian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that long and are sick of desire. The Israelites were to eat the Passeover in haste, that is after the application of blessed GAUDENTIUS, Non lento corde et ore languido, k Tractatu 2. ●od cum omni avidirare animi, quasi verè ●surientes. but with all greediness of mind as truly hungering and thirsting righteousness. In the body weak labour and faint exercise abate stomach and impair health; and for the soul, that of St. BASIL is a sure rule, l definite. co●●r. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whatsoever refers to godliness if it be not done with love and life it is dangerous. We must suppose ourselves dying, if we savour not our meat the things of God, and considering that true habits of virtue and grace act with delight and pleasure, think not ourselves well if we perform not every spiritual duty in spiritual sense and joy, as tasting the good thereof, and remembering how we ought to serve God with all our strength, unite our powers in all duties of his worship, to do them as to God, hearty and with spirit; in God's matters not to do our best tends to nothing. So EUSEBIUS GARLICANUS m Sir 3. ad Monach. Nisi cú aviditate, cum bona voluntate, cum laetitia Dei opera egeremus, Deo nos perite neverimus. We must know ourselves perishing to God-ward, except we act the works of God with greediness, with good will, with gladness. Wherefore they are in an ill condition, that without inner relish and motions, observe Christianity as a custom, and superficially pass over the services thereof. S. Chrys in Hebr hom. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Under dryness of heart, when we taste not the bread of heaven, find not joy in good duties, in such indisposition of soul we must do as when we are sickly and out of temper, force ourselves to eat against stomach, and so revive appetite: Exercise and labour will produce health, and health hunger, for as natural hunger is a sign of bodily health, so spiritual of soul's health. S, Chrys. in Gen. ser. 4. In this point of hunger and content of well doing, we must distinguish between that delight which the will educes, expending the dignity of God and his service, and how holy and good all his will is (this is a virtue and in our liberty by CHRIST'S grace) and that joy which flows from without and recreates in divine offices, but is no grace, nor in the compass of our will, but an arbitrary encouragement for beginners. This is well taught by the most subtle n Scot supra 3. Scat. dist. 27. Aliqui qui dicuntur devotr. sentiunt aliquam majorem dulcodinem, quam a●ii multò solidiores in amore Dei, qui centuplum promptiùs sustinerent martyriam, nec dulcedo est actus voluntatis elicitus, sed passio quaedam actui retributa, qua Deus allicit, & nutris parvulos ne d●● fierunt tu via. Doctor in these words. Those that are ●●●ed devout have gust of greater sweetness than others that are fare more solid in God's love, who would a hundred times more readily endure Martyrdom, neither in sweetness an act derived out of the will, but a certain passion contributed to the 〈◊〉, wh● re●p●●● ad allures and nourishes little ones, that they faint not by the way. Thom de Kemp. de Imitatione Christi, l. 6. T. 16. in fin. Rosign●● de Christiana perfectione, l. 5 c. 6. Reignald de praxi poenitentiali l. 2.10, 134. It is better for the grown and experienced Christians, that they can and will serve God at their own costs and charges without any pay here, and against all inward reluctancy, and difficulty, that they be able to outgo nature, and quicken appetite purely spiritual to duty, as duty and gladding the spirit, o S. Bern. ser. 6. in quadrages. Maltóque viriliùs agunt si virtutes ipsas, non pro delectatione quam experiuntur, sed pro virtutibus ipsis, & pro solo bene placito Dei, tota intention, et si non tota affectione sectantur, nec 〈◊〉 est, quia out timè complaceat qui hujusu●●di est, Prophetas admonitioni delectare in domino 〈◊〉 non de affects l●●●tur. sed de 〈◊〉 affect●● en●●e beat●●●●●● est, 〈◊〉 verò vertuti●. not delighting the sense, which is the sincerity and quintessence of blessed hunger. This is to do manfully as St. BERNARD finely deduceth it, to pursue virtues for the virtues themselves, and for the sole good pleasure of God with all affection to them, though not with delectation from them, and such a one complies the best that may be to the Prophet's monition, delight thyself in the Lord; for he speaks of that delight which is a virtue, not of that which a reward. CHAP. III. Touching the Latitude of blessed Hunger. HOly hunger is in continual appetite of well doing, and proficiency in righteousness never satiated, nor thinking ourselves just enough: as St. BASIL collects a In ascat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hence, that a Christian is to do good with insatiable desire always pressing after more. Here only it is a virtue to be avaricious, and never satisfied. God that is of infinite goodness and sanctity, must be loved and served with illimited desires and endeavours of purity. CHAP. 3. The borne of God strives to be pure as Christ is pure, righteous as he is righteous (joh. 3.3.7) aims at all righteousness sets himself no bounds, erects no pillar as if there were not a plus ultra, being confined to nothing but divine pleasure and imitation, he is universal, for things, times, places, persons, ever like himself and resembling God. There is no measure not stints set love and desire, but that may be always greater: charity propounds not to love God for any set time, or with any set degree, as St. BERNARD b Epist. 253. Vera virtus finem nescit, tempore non clauditur, ne'er est 〈◊〉, charitas nunquam excidit. Nunquam justus arbitratur se comprebendisse, nunquam dicit satis est, sed esurit semper, sititque justitiam, ita uti si semper viveret, semper quantum in se est justior esse contenderet Non enim ad annum vel tempus instar merce●arii, sed in aeternum divino se mancipat famulatui. Sempiterna itaque justi esuries sempiternam meretur refectionem. discourseth; the righteous never says enough, but ever hungers and thirsts righteousness, and if he should live ever, would ever do his best to be more righteous; which perpetual hunger of the righteous merits everlasting refreshment, and is one reason that our service that is but for a time, is crowned with eternal recompense. DAVID the man after Gods own heart, fulfils (Acts 13.22) all his will; that is the plenary will of God in all the particulars wherein it variously notifies itself, he that hath the mind of Christ (1. Cor. 2.16) would have nothing of Gods will and of righteousness unfulfulled, but extends his desi●e to all that is good in all the denominations and circumstanc●● of it. Phil. 4.8. ●●NIEL is termed a man of desires, (vir desid●●●●rum) for his study to understand the complete will of God, and accommodate himself thereunto (Dan. 10.11) And the vessel of Election powers forth himself in most affectionate entreaties to all Christians, that they would prove not only the good, but the perfect will of God; that is, have ever in their desire still greater glory unto d Resignol, de Christian. perfectione, l. 3. c. 10. God, and direct to that scope all their assays and consultations. Let our eyes always look on, and look up to see what a distance there is betwixt us & heaven, how fare the measure of a man is short of the measure of an Angel, that we may discern what a way we have yet to walk. The Apostle Phil. 3.12.15. as St. Primasius notes, Galli himself imperfect perfect, e Imperfectum perfectum se dicit, imperfect as not comprehending what he desired; perfect as hungering Righteousness in all the plenitudes thereof, and with all labour aiming at the highest prize. Now we may justly be provoked, to desire all that is good, because no good desire shall be unsatisfied (Psal. 81.11) Open thy mouth wide and I will fill it; multiply therefore thy godly desires: thy desire is thy capacity of good, after the saying of Mr. Florus, f Quantum Al●●●veris, tantum cap●●●. Florus Magister adversus Amular●●●. Thy receipts shall be according to thy desires. If we be open in desiring, God will be free in giving, we may aspire and attempt good enterprises to our pow●●▪ yea beyond our power, because CHRIST hath blessed such hunger, and it can●●t be in vain under God's helping hand, according to the animation of Archiepisc. Eborac. persuading HALITOA● to write a Penitential, g Archiepis●. E●ora●●●s●s in Epist. ad ●olitgarlum. N●l● timere hujus operis 〈…〉 magnitudinem, 〈…〉. Fear not you the greatness of this work; for he will be with thee that thus said, 〈◊〉 thy in●●● and, I will fill. And if the Lord 〈◊〉 ins●●● satisfy our craving sto●●t●, ●●t t●● thi● 〈◊〉 or blunt the edge of our 〈◊〉, but ●s in nature the longer we are withheld from meat the more our hunger increases; so if God answer not speedily our religious desires, let us not abate but augment them as languishing and wounded with his love, and he will in issue measure us satisfaction proportionable to our appetite; Qui replet in bonis desiderium tuum, That is the Souls mouth. for he is a God that satisfies the mouth with good things (Psal. 103.5) giving us here to obtain what we do not amiss desire, and hereafter accomplishing all our desires in himself, Psal. 34.10. Matth. 7.7. If at the command, counsel, or allowance of God, we desire impossibilities as things stand, God satisfies in that he admits those desires and conforms to them his grace and glory. It is an observable speech of Radulphus Flaviensis; He that endeavours what he can h In Lev. l. 19.7. Qui conatur quantum potest, etiamsi plenè hic illam obtinere non possit jubilem cum venerit conatus illius implebit, beati qui esuriunt, etc. (total freedom) though he cannot fully attain it here, when the jubilee comes it will accomplish his endeavours, blessed are they which hunger Righteousness, for they shall be satisfied. Desire we therefore Angelical perfection to do Gods will on earth as it is done in heaven, to be free of all Concupiscence, he loves not good as good, he hates not evil as evil, that desires not the possession of all good and deliverance from all evil. Pray we that God would have mercy upon all men, that all men may be saved and come to the knowledge of the truth; that all things in the Church and State may hold plenary conformity with Gods will, since no godly desire is frustrancous, glory shall fill the mouth that grace opens. T.C. in his fury against the Surplice, declaimes that it is a token of pureness from sin and infection, T. C. Part. 1. p. 80. and of a glory which neither they have nor can have, nor ought so much as to desire to have, so long as they be in this world, which is marvellous, seeing we are to desire that to be done in this world which is done in the other (1. joh. 3.3) And many like strains of Holy-writ seem to argue that it is not absolutely impossible to compass purification from all sin, and full sanctification in respect of the liberty of man's will, and liberality of God's grace; for albeit none have attained it, the sole le● and defect was in themselves, that were wanting in desires and labours; which St. AUGUSTINE. oft learnedly prosecutes and especially in his Treatise of Perfection. However the desire of the things is not only lawful but so necessary, as no charity can subsist without desiring to be clear of all sin, and in all correspondence with God. Wherefore it was a pious wish of LUDOVICUS BLOSIUS, Ah Lord, would to God I had for the honour of thy i In specul● spiritual c. 7. utinam ●●mine, utinam pro ho●●● nominis tui, haber●m tantum amorem & affectum ad●re, quantum unquam aliqua creatura habuit. name, as great love and affection to thee, as ever had any creature. Nay fur●●●●, the desire to love God as much as all his Saints put together do love him, is an excellent desire, Provided (as LANSPERG wisely cautions) there k Epist. ad ●●●●lem animam, 〈…〉 be not therein an appetite of singularity, as if thou alone wouldst perform as much as all others, but only an affecting to love, 〈◊〉 much as all can love, because love cannot be sa●●●fied. ●riefly, as men can no otherwise any 〈◊〉 near so much sin as in thoughts and desires, which may be in short time innumerably multiplied and reiterated, so neither can we so heap merits as in spiritual intentions, thoughts and transcendent desires, which for that the forenamed LANSPERG l In Pharetra divini ●●oris, pag 7. a worthy writer of devotion, hath admirably expressed; I will recommend it to the Reader in his words. Here is the nobility of the Soul that it is able to desire infinite, for God himself being infinite, will not be loved of us with a finite but infinite affection, and there is nothing but our desire that can stretch itself to infinity, let our desire therefore exhaust itself in infinite love and affection of adoring and honouring God. Seeing that which is not possible to be done, is landable with all inclination to be desired, because whatsoever we ask of God willing it to be and our impotency is the sole cause that it cannot be, this desire though it never be effected is crowned by God for a deed, according as our Saviour avouches it to proceed from the heart that our works are praised or condemned: so then where no work can ensue, the desire of the heart stands for the work: which desire having ability to reach itself in infinitum, the godly will is able thereby to procure itself from God the praise and merit of infinite works, notwithstanding that it cannot (operari infinita) perform infinite works, for that the power of working is not able to dilate itself so fare, as the power of willing; you see then how much it avails to convert from the creature to God, with a will advanced by desires and aspirations, and with mental Prayers set on fire by love (ab immenso immensa postulare) to require of the Almighty things above all might, since the munificence of God is so great, CHAP 4. so great his loving kindness, so great his liberality, that he is ready at all thy desires, for as much as it is he that ●oves thee to de●●re and pray, and permits no one desire or s●gh sent up to him to return void or empty, for that I speak not of other secrets which he works in thy soul, either he more clearly i●●ightens thy heart, or more effectually draws, or more sweetly a●ures, or more deeply wounds, or inflames with more vehement love, or infuses new grace, or increases and confirms what was given before, or he graciously refresheth thy mind, or intimately joins and unites himself. CHAP. IU. Touching the way of freshing Spiritual appetite. ST. MARK the Hermire rightly affirms it a good beginning a De temp●●●●●● in serm. of grace when a man afflicts himself, uses the help of hunger and thirst that he may not be full, and thinks himself just and rich in grace. It is a fine course to frequent fasting, that men may have a feeling of their imperfection, and not conceit themselves with Laodicea, to be wealthy and ne●d nothing, as it befell brightman and the Desciplinarians his admirers, to take into their Faith an idle fancy that their Geneva is Paradise, my Heaven upon earth, perfect for Doctrine, and Discipline, and government, and when none are more distempered, to imagine none sound but themselves. That we be not sick of like disease, we must by the means aforesaid sharpen our stomach to the best things and the emulation of the primitive Church for voluntary disciplining ourselves with the blessed Apostle (1. Cor. 9) in labour and watching and such kind of restraints and devout exercises hath the force of affliction, and the operation of Mandrakes, to provoke appetite, Cant. 7.13. The Mandrokes, as one gathers out of b Lucas Abba● in summariola ex Aponio: Herba magni odoris inter caeteras virtutes, his maximè dicitur tribuere medelam, qui st●●macho laborant, ut nec continere, nec appetere possunt cibos, Cum mag●● desiderto in tribulatione requirunt cibos, quos in delitiis fastidiebant. APONIUS, are a herb of strong savour and among other virtues chief medicinable for them that labour of a loathing stomach, that can neither covet nor retain their food, which he interprets of afflictions, that make men in their distress, with much desire to crave the food, which they loathe in their delights: As surely under tribulation, the Saints send forth more odoriferous smell, the sweet odour of whose virtues which they scatter fare and wide, others take to be resembl●● by Mandrakes, and no question the zeal an● extraordinary devotion of spiritual men, Angelomus. is very operative to raise appetite in languishing souls. Chri●tendome is grown coathy-stomackt, men loath Manna and hunger for husks. If notice be given that small doles of common meat shall be dispensed, with what greediness and violence will multitudes cro●d in, b● when wisdom hath furnished a table and inv●●●, good 〈◊〉 & constitutions must ●●●pell them to come, or God's house will be empty, and his board unprovided of guests. Can we be persuaded now to go in the Church's fields and scent the Mandrakes (Matth. 13.7) how would the blessed Martyrs and Confessors, religious men, holy Virgins, Widows, our zealous forefathers, how would they have prized the means and opportunities that we neglect confer we the fresh appetite and active religion of our renowned Ancestors with the deadness of our barren faith and professing devotion, and shall not men be confounded for their indifferency and lukewarmness. Now the best exercises to perfection, holy days, holy vows, holy vigils, holy procession, set fasts, set prayers, are lamentably slighted, and those pious exercises that be frequented, are generally followed more for custom then conscience; and men are induced to ●●te rath●r to satisfy others then for any hunger, and whereas they should hunger and thirst heaven, they hunger and thirst earth, and this world, nay hell; and make provision for most unreasonable & worse then heathenish lusts. Then if there be any scent or savour in us, let us smell the Mandrakes; among other, royal D●●●d that breathes forth every where incomparable affection to Gods sweet ordinances, patiented job that esteemed the word above his appointed 〈◊〉, above other our dear Lord jesus, whose mea● and drink was to do the will of his heavenly father, that if our stomach be not 〈◊〉 killed, we may recover appetite and be ble●●●d, hungering and thirsting righte●●shes. DIONYSTUS CARTHUSIANUS was a learned and godly man, he in his Sermons oft excites to this hunger, therefore I will end this Chapter with a little touch of his ardent incentives to it. Excellent and choice Christians are said to be full of grace, not that they may not receive more grace, but because they abound in the grace of God and gifts of the Spirit, howbeit they daily grow in grace, and the more plentiful grace they have obtained, the more abundantly they promerit to be perfected in grace, and the more they are replenished, the apt are they rendered for the increasing of grace, for which cause our SAVIOUR saith, to him that hath shall be given, and he shall abound; grace issues of grace, profiting is in order and serves to proceeding: Furthermore, as one sin by the guilt and burden of it inclines to another, and makes a man more unworthy of grace; therefore it is written (peccator adjicit ad peccandum) so one good work dispose● to another, for this is certain, that how much the more perfect and vehement any is in love, so much the more earnest, speedy, ready, frequent, and fervent affects hath he to GOD, and so much the more fully▪ and frequently doth he execute the Acts of other virtues in due time c De S. Stephano ser. 1. Circa Epist. and place. Wherefore as Student▪ of Spiritual affections, we are daily to exceed ourselves in our first fervour and first diligence, and most vigilant custody of our hearts and senses, striving to grow in Faith, Hope, Charity, and the gifts of the d In festo conceptionis Mariae. ser 6. blessed Spirit: Labour ●e continually to avoid ordinary negligences, vanity, sloth, lightness, CHAP 4. I to abhor all venial sins (quasi mortalia) as if they were mortal, to make daily progress in humility, patience, meekness, sobriety, and other moral virtues, that we may learn wholly to break, repress, and beat under foot the beastly movings and assaults of all passions, cease we not a day to advance our hearts in Prayer unto our LORD and Maker, to insist in close meditations, wholly to devote ourselves to virtuous deeds, and often to intent and direct all things to the honour and glory of God, that we may truly say with the Psalmist (oculi m●i semper ad Deum) ever zealous and praying for the common good of the Church with burning desire, and longing that GOD may be duly honoured of all, ourselves especially serving him with all our strength, and not failing to induce others thereunto to the best of our powers, by entreaties, exhortations, and good living, this consider that the Kingdom of God happens not to sleepers, sluggards, slothful and negligent, but to the vigilant, laborious, attentive and fervent, who fruitfully improve all the time granted them▪ let us note and tremble at that in the Revelations, because thou art lukewarm, I shall spew thee out of my mouth. Let us mark how eagerly and stoutly Task men labour for small wages, for a few pence; why are we remiss then in the service of God, why do we his work negligently, that have not appetite and temporary rewa●d, but eternal bliss, incomprehensible joy, the chief good, all good promised unto us, how great is our blindness, how great our folly and dulness, that w● are more affected to earthly and carnal things, the● to heavenly and eternal, CHAP 5 beseech we God that he would vouchsafe to illighten and inflame our hearts that terrene and temporal matters despised, we may bend unto God with all our affection, and by gracious doings, gather ourselves a treasure in e In Nativ. Domini, serm. 2. Circa Evangelium. heaven. CHAP. V Of the satisfaction imparted to them that hunger. SAtisfaction is most fitly propounded to the hungry souls, as the aim and end of all desires. St. CHRYS. tells us that Wise men defined pleasure, when desire going before satisfaction a Ad Theodorum lapsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. follows. Therefore blessed are they that hunger in that they are satisfied. Because unjust men therefore extort and taste forbidden fruit, that they may be filled with temporal goods, Our Lord promiseth sufficiency to them that hunger justice, and that which all wealth cannot afford, satisfaction of heart and mind. The tenure of our satisfaction doth well run in the future, that they shall be satisfied, in as much as all content here, is but a taste of that entire satisfaction which we shall have, when we come to see God, and ear the bread of Angels. Psal. 126.1. In our greatest joy below, facti sumus sicut consolati, we be but as it were comforted, for that as Remigius expounds, how great soever our consolation be here, it is but a quasi, a shadow, a resemblance b Quia quantacunque hic sit consolatio, est quasi umbra, & quaedam t●ntum similitudo futurae consolationis. of future & full consolation. There is no doubt that in the Resurrection we sh●lbe fully satisfied with all the righteousness we here desire, and have every desire then and there abundantly sufficed; when God shall be all in all, and to speak with St. CYPRIAN, his presence fills up all c De asce●sione Domini. Illius praesentia omnes animae & corporis implebit app●titus. S. Greg. in Evang. hom. 36. the desire and appetite of soul and body; every affection and sense replenished with apt delights, that which they cannot be in this world (Eccl. 1.8) that our soul, and our fl●sh, and all our bones may say, Lord who is like unto thee? As the wicked shall be tormented in all their senses, and namely in their taste with famine (Revel. 18.8) and with thirst, as the Gospel treats of the thirst and ever burning tongue of the cruel d De siti & lingua semper ardente. Ecclesia Lugdunensis adversus jobannem Scotum. Ansbert. in Rev. 16.9. Actus elicitus charitatis. Miser. And yet Christian hunger shall be sempiternal, as which is an act, which properly ariseth out of never failing charity, desire shall never cease, but be ever satisfying never satisfied, they shallbe filled not that they shall surcease desiring, but that they sh●ll desire nothing whereof they are not full, and their desires be sweet unto them. Wittily St. BERNARD e S●p●r Cant. ser. 84. Nunquid consumma●io gaudii, desiderii consumptio est, oleum magis est illi, n●m ipsa fl●m●a ●ic e, t adim plebitur letiria, sed desiderit non erit f●●●a, as per hoc nec q●●●rendi. as his ●●nner i●, shall the Consummation of our joy be the Consumption of our desire, it shall rather be oyl● unto it a● that is fl●we, thus it is, our joy shall be filled up, but there s●allbe no end of our desiring nor therefore of our seeking. Not that we shall seek what we have not, but freshly desire, and ever ●new rejoice over our eternal joy. joh. 6.35. Our Master says, they that drink of the water which he gives, shall never thirst; for that it takes away thirsting, as a p●ine, continues it only as a pleasure, and mean to render drinking contentful, for without thirst none drinks with delectation. Hence not only on earth, but in Heaven also, the Saints shall everlastingly thirst the waters which they drink with most pleasing delight; (Psal. 36.8) They shall drink of the River of Pleasures. The Prophet after the exposition of blessed AMBROSE f Aviditatem bibentium voluit exprimere, quasi torre●tem ipsu●. vellent ebibore si possent. would thereby express the greediness of the drinkers, as if they would drink up the River itself if they could. Wisdom saith of herself (Syr. 24.21) they that eat me shall yet be hungry, and they that drink me shall yet be thirsty. Which the incomparable St. PAULINE hath amplified in rich verses, that I translate, like one that challenge no perfection in the spirit and art of Poesy. g De Celso puero pa. 232. Qui te Christ bibent, dulci torrente refecti, Non sitient ultrà▪ sed tamen & sitient. Nam quos divini satiavit copia verbi, Hos Dulcedo magis pota sitire facit. Totus enim dulcedo Deus, dilectio Christe es, Ind replere magis, quàm satiare potes, Et desideriis semper sitiendus avaris, Influis, exciperis, nec satiatur amor. They that drink Christ refreshed with pleasure store Shall thirst no more, and yet be thirsty more; For whom the word of God doth satisfy, Those sweetness makes the more they drink more dry. For God all sweetness is, and CHRIST all love, Thence they can fill, but not satiety move. And always thirsted with greedy desire, Flow in and fresh, but do not quench the fire. We can desire nothing which we shall not have, because our satisfaction shall be infinite, and because our satisfaction shall be infinite, therefore it shall exercise and advance endless desires. Read Ansbert h In apoc. l. 8. ad finem. magnifying the Marriage feast & blessed banquet of CHRIST, where there is hunger without anxiety and fullness without satiety; Parba de statu domin Dei, l. 4. c. 5. desire without anxiety in fruition, and satisfaction without satiety, because above the sense. As St. MAXIMUS hath it, that which is not sensual but above the sense cannot cl●y the sense. No question of their being satisfied that are blessed, i Constantinopol. in Epist. ad Georg. presbyterum, pag. 613. but our Lord as in other beatitudes so in this, commends the happy effects here; and that satisfaction which they that hunger and thirst find in him for such their hungering and thirsting, so they sh●ll be filled, and proclaims the liberality of God furnishing all the capacity of the creature with competency, and delighting to infuse, and shed abroad copiously of his goodness according to any aptness and preparation made, and most of all to them that abstracted from the Creature refuse to be comforted but in him, nay reputing themselves unworthy of all consolation, hunger not to be filled with comforts in God, but to be satisfied with his good pleasure (Psal. 107.19) He fills the hungry soul with goodness; he fills, that is, plentifully takes up and supplies all the desires of the hungry, with goodness; though hunger except against nothing that is wholesome, yet God satiates his hungry with the finest wheat (Psal. 91.16) the most choice of evangelical and celestial delicates, he fills the hungry with goodness, because only goodness satisfies the hunger of Righteousness, nor could any be blessed though satisfied if not filled with goodness, and indeed it is the propriety of sole goodness to fill up the appetite of the soul, mean things may stir but they cannot stay desire. The assurance of satisfaction is an infallible difference between natural and spiritual hunger, spiritual and carnal desires. The restless desires of men after honour, riches, pleasure, prove hunger and thirst to abound in the world, but not blessed hunger and thirst, because ever unsatisfied, and so fare as this concerns particular justice, a little justly got is more satisfactory, than all unrighteous gains, the hunger whereof can never be allayed, but it makes the soul like hell, and gins to plague it here in a hungry worm. The proper satisfaction of a man and of rational desires, cannot consist in meat, drink and corporal solaces, as thought Epicure, Aristippus and other; As St. HIEROM terms k In Eccles. 9.8. Cyrenaici, & c●eterae pecudes philosophorum. them, Beasts of Athens, brutes in the habits of Philosophers, but in virtue and grace, wherein is the perfecting of his chief faculties, and the participation of the divine nature. Natural hunger and thirst are tedious, as PLATO l In Philebo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. discourses and painful, the members that want nourishment sucking it from the veins, which having not to minister to them, are thereby distracted, and put out of their union and harmony. But spiritual hunger and thirst are delicious, therefore St. Augustine m In Epist. ad Maximum. Nisi quod in spe adjutorii devini, est in illo app●rita tranquillus erdor, & slamma securior. averring the hunger of the righteous to exceed the hunger of the voluptuous; adds, saving that in hope of divine assistance, there is in Christian appetite a burning that molests not, a flame that consumes not: for that the hungering of grace is with the firm expectation of a quiet mind, reposed in God's mercy and alsufficient reply. Besides that, such thirsting is the work of the Holy Ghost, and heavenly influences, are not only gracious but glorious, very cordial, and tasting of highest content. It is no little satisfaction to the soul, that it can hunger and thirst, desire to desire, desire to grieve when the heart is dry, and melts not into sorrow; that to will is present with us, that by hunger and thirst we may discern ourselves living: as St. BERNARD alleges his hu●●r for life, n Soltloqui● 5. Tame tu domine certe certus sum, per gratiam tuam de siderium desideriitui, & amore amoris tui, b●bere me, in t●to cord & in tota anima mea. O my Lord, certainly I am certain th●● by thy grace, I have in all my heart and in all my soul a desire of thy desire, and love of thy love. JORDAN hath observed and the Naturalists o Serm 14●. Nam homo plerumque aliis intertus, negligent fami●●●pore & indig●●tiae ●ibum sum●re, nisi per famen quae est appetitus cibi d●s●derabilis admoreretur. signify as much, that God hath grafted in man's nature that he should take his food with pleasure, as for his virtuous exercise in moderating delights and grievances so for his better preservation, that in interments and infamize, hunger the appetite of conte●rf●ll fo●d might admonish him not to neglect himself, CHAP. 6. and they whose soul dwells not in flesh, not forget to receive due sustenance, how much more necessary was it that not alone in eating and drinking, but also in hungering and thirsting spiritual nutriture Christians should find sweetness, lest otherwise we should dead our appetite, and let our souls famish if hunger were not grateful, as effectually in order to eternal health and happiness. CHAP. VI Of the hunger that shall be satisfied, of the goodness that satisfies, and how goodness specially satisfies that hungers by preserving appetite and activity. 1. Righteousness renders not its satisfactions to any, but those that hunger and thirst, aspire after it with sovereign and most importunate desires, it was said that the gods sold all things to men for labour, here we see our God sells his meat to us for hunger, and requires no price but thirst for the water of life, he maketh over his greatest blessings to desires, a Idiotam de amore divin, ●. 10. and therefore there is nothing cheaper to buy, nor dearer to possess. Now because none can hunger and thirst, but by the spirit of life the satisfaction of the Gospel is assured to them, and Christians must be thankful, and content themselves in the hungering and thirsting righteousness, for desires of grace are the dew of Heaven, and the soul could not hunger and thirst grace, if it tasted nothing of the sweetness thereof. b S. Le● serm. de ●●atit. Longing and affectionate desire is only from some taste of the good desired, and that this will which divines say is accepted for the deed, that is the desire which is accepted for the grace desired, when the desire is in the proper faculty that is proportioned and directly exercised about the good desired, as desire of appetite doth not argue appetite. For it may be in them that have no stomach, because the appetite is in the inferior and ●eslative powers, the desire thereof in the higher and intellectual, but desire of meat in the stomach, which is the fear thereof, doth always prove appetite; so desire of grace in the will which is the proper seat of grace, presupposes holy inclinations there, and that desire it c ●. Aug. in Ps. 11●. v. 20. ever working, and uncessant till it be satisfied with more and more grace, but desire of grace in the intellect only, apprehending it and the necessity thereof, doth not ever presume; it for that is but a kind of woulding, and may be without intended will to 〈◊〉. 3. The goodness which doth satisfy all the hunger of righteousness, is the sole good of Chri●●, which alone is able to consummate all desires, his water satisfies in the wilderness, wh● deserted of all other succour (Esa. 48.21) that is wonderful, Christ's water takes away hunger, and his bread thirst. joh. 6.37. Every thing that is his, being of infinite virtue, and comprising all satisfactions. The repast of the soul is summed up in the Apostles blessing (2. Cor. 13.14) The grace of the Lord jesus Christ, S. Ambr. ibid. The grace of our Lord jesus seems to be set afore the love of God, because God set his love upon us in him, & his merits deserve all the favours which we receive. the love of the Father, and the Communion of the Holy Ghost, be with you all: The love of God sent us a Saviour, by whose grace we are saved, the Communion of the spirit states us in that grace. All good desires are perfectly satisfied in the love of God, that love completely merited in the grace of Christ, that grace fully communicated by the fellowship of the Holy Ghost; in whose sole communion (to use the words of blessed d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hom. 5. Macarius) the faithful soul can find rest for all its affections. Manna was a principal type of Christ's satisfying power, Wis. 16.20.21. Manna serving the appetite of the eater, tempered itself to every man's liking, now whereas Moses records only the taste of wafers made of honey, the most learned Doctor St. AUGUSTINE e S. Aug. retract. l. 2. c. 20. S. Gregor. in job. l, 6. c. 9 l, 20. c. 16: and the Fathers, resolve that scruple thus: That Manna to them that took it as ordinary food, tasted as is expressed by MOSES, but to them that received it as Sacramental and adored the mystery in it, the taste was as is declared in the Book of Wisdom: after the verse of RUSTICUS ELPIDIUS, f Nam dignis quem quisque velit, d●t Manna saporem. Manna's t●●●e was that which best pleased ●●rthy receivers. Nor was that a vain type for our hidden Manna (Revel. 2.17) which CHRIST gives hath correspondence to each particular appetite, and gives every one that delights in God the special desires of his heart, (Psal. 37.4) for it kills brutish and diabolical appetite, satisfies reasonable and godly desire, confirms us that remembering ourselves to be as CLEMENS ALEXANDRINUS finely speaks, g Str●m. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Children not of Concupiscence but of will: we may not covet but desire, not lust but will. joh. 1.13. Our LORD saith, that he who drinks of the water which He gives, shall never thirst. joh. 4.14. Because that water allays the fire of Concupiscence after stolen waters that he which drinks thereof may only thirst righteousness. Quench me the enemy's fiery darts in the Fountain of Wisdom, and the River of Living water, that spring in thee, which is the swasive of St. PAULINE to his friend h Epis●. 6. Tria inimici c●●●●ntia, fo●● s●pientia, & s●●●l●e aqua in 〈…〉 ●●ting●e. SEVERUS, and if the will be good and of good, CHRIST satisfies hunger in giving desert to desire. 3. The goodness of CHRIST satisfies especially the hunger of Righteousness, by sustaining the Christian in strength of appetite and labour, it was our Saviour's meat and drink to do his Father's work, as satisfying his desires of his Father's glory (joh. 4.34) in nature earnest endeavours are the satisfaction of strong desires, which render insensible of hunger, 〈…〉. and feed the soul in a man's pursuing his a●●ec●ion, in religion vigorous following good deeds i● the best refreshment to godly d●s●res augmentation of love, and the labour of love is the 〈◊〉 of a pious mind. Honey seems not sweet to those that are sick of a Fever, and have their tongue embittered with Choler: so he that is in the Gall of bitterness, saith as it is in St. BASIL, The Law is i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In exhortatione ad S. Script. good, but sin is sweeter: but he that hath his senses exercised to discern good and evil, hath experience that more sweetness is tasted in obeying the Law, then in satisfying lust, of which every man may easily have trial in himself. To which St. LEO the great appeals, saying; that if a rational l De jejunio sept. Menfis serm. S. S●seipsum sibi rationalis homo comparet, omnesque suorum actuum qualit●tes vera inspectione dijudicet, nunquid in intimis conscientiae suae, hoc delectationis inveniet, de iniquitate commissa, quod de equitate servata. man compares himself with Himself, and with true inspection discusses all the qualities of his acts, shall he in the secrets of his conscience find that delectation of iniquity committed that he doth in righteousness observed, enter into your consciences after holy actions, try if they make you not a Feast. We cannot desire and much less do any thing according to divine will, but we shall meet with food in it; for how should not that which is pleasant to GOD'S will be satisfactory to any good will? Hence to the Righteous the Word is sweeter than honey, the Holy day is a Festival, the Sacrament a Supper, tears are bre●d, and bounty is a blessing. Taking therefore notice of the satisfaction which is in Holy services, let us follow the advice of the famous Prelate HINCMOR, m Hincmar Episc. Rhemens'. in opusculo 55. c 54. Sicut cotidianas & necessarias pensiones corpori re ●dimas, ita cotidianas atque continuas bonorum operum scilicet continentiae lectionun, vigiliarum & orationum atque lachrymarum. & eleemosynarum, atque sacrae hostiae oblationum, gemituum quod; ex praeteritorum poenitentia, & Sancto futurorum desiderio, pensiones animabus nostris, effundentes eas in conspectu domini, reddere studeamus. As we render our body daily and convenient allowance, so let us study to give our souls their daily and continual pensions of good works, p●●●ing them forth before God in Sobriety, reading, watching, and Prayers, in tears, alms, and oblations of the sacred best, CHAP. 7. in sighs also from Repentance for our sins past and holy desires of things to come. CHAP. VII. Concluding in admiration of the satisfactions which are in Righteousness. BOnum hominis the good which all men would have shown them, is found in Righteousness. Whatsoever man as man in the utmost extent of reason can desire, is with overplus contained in Religion; of necessity the degree of satisfaction must be answerable to the good whereof we have fruition, the higher the good the larger the content, there is no comparison between the joy in a Million and a Mi●e. Hence profound observations and rare inventions in Arts and Sciences promote to deeper and more sincere delights, than riches and honour, because they are the contents of the intellective part, these of the sensible. Thus the graces and gifts of the Lord JESUS create purer and more entire pleasure then all the favours and sufficiencies of the world, for that all these are but a natural good, and the other are a spiritual. A man of indifferent conceit, may fancy greater contentment than all the good of the world could minister if it were in his possession, but the most exquisite wit cannot devise a satisfaction any thing near that which accrewes from righteousness satisfying God; from peace beyond all understanding of man and Angel, from joy in the Holy Ghost most glorious and unspeakable, who as an infinite Agent stamps incredible worth and contenting virtue on all his actions. Wherefore the righteous are willed to rejoice again and again (Phil. 4.4) because it is impossible for them to overjoy their Spiritual good. I can no less then commend that of Cabasil●s a De vita in Chrisio. l. 2. The thirst of humane Souls needeth some infinite, water which therefore the finite world cannot suffice, he that drinks of that water shall thirst again, but they that drink of Christ in whom are all things, there is no let, but they should love as much as nature can effect and joy as much as they can joy. etc. For as the good of the world is much less than our desires and thoughts▪ so our desires and thoughts are fare inferior to the good of Christianity. Yet Tertullus is a witness, that b Despectaculis. Plures denique invenias, quos magis periculum voluptatis quam vitae avocat ab hac secta delicatus es Christiane, si in hac vita voluptatem concupiscis, imo nimium stultus▪ si haec existimus voluptatem— a man might find many whom hazard of pleasure more detained from Christian profession thou peril of life, I will not say as he doth to such thou art nice, O Christians, if thou covetest pleasure in this life, 〈…〉 wise if thou conceivest carnal pastimes to be pleasure● Suerly they are foolish that for the sports of the world forsake the pleasure of the Church which God meats with so overflowing a cup, that his servants are at times driven to beseech him to hold his hand, as doth blessed Ephrem in that petition; c De vita religiosa. p. 557. Now Lord my God I adore and implore thy ineffable goodness, confessing my infirmity! remit somewhat the surges of thy grace, and reserve it for me in thy treasury. Excellently St. LEO, God's people have their Spiritual d De quadragesima, serm. 12. habet populus dei spiritales epulas, castasque d●licias— banquets and chaste delights, whosoever hath had the lightest, say in the taste of his inner man of the sweetness of GOD'S mercy and truth whereby all his providence is dispensed, and made any experiments of those joys that shall never be allayed with any regrate, in admiration of eternal, he will despise all corrupt and fading good; well doth he say, who so hath tasted, and the Psalmist, Come taste and see that the Lord is good. Psal. 34 8. For as BONAVENTURE, a man of curious devotional expression saith, e Dominic: 1. advertus serm. 20. taste & see, quia dominus est adeo dulcis, ut qui cum gustaverit quam sit dulcis, Augustanti credere omni●● non poterit. God is so good, that he who hath not tasted him how good he is, will not any wise be able to credit another tasting that he is so sweet. The good things, which God hath prepared and revealed in his Saints here below, are above the capacity & credulity of a man in nature. 1 Cor. 2.9.10. Eye hath not seen nor ear heard, which are the senses of discipline and learning, nor hath it entered into the heart of man which is the seat and throne of reason. They so fare surmount all secular indignation and much more contentations, that as St. Bernard testifies. The soul that hath tasted and been satisfied with Super Cant. serm. 35 B. Aug. Epist. 121. God, fears (as to be cast out of Paradise into hell) to fall from those pure joys to the consolation and or rather desolations of the world. Matth. 22.2. The satisfaction of the Gospel is resembled to a feast, no ordinary but a marriage feast, made by no common person, but a King, and that for no subject but a son, and therefore carried in all variety and state to shadow out he exceeding abundance of all manner of delights which the soul participates in God's kingdom, and the righteousness thereof. Apocalyps' 3.20. If any man open I will come in and sup with him, the transcendance of which offer forced this exclamation from Bishop Agobard Serm, de trinitate, quid unquam tam dulce? quid tam jucundum? vae illis qui talem hospitem a se repellunt. what was ever so sweet, what so pleasant! wo be to them that exclude such a guest, that enters not only as a guest but as a feast, that cheers the heart with himself! The Soul is too greedy that God doth not satisfy, he that hath God for his; what would he, what can he have more? Psal. 73.25. whom have I in heaven but thee, and there is none upon earth that I desire besides thee, nor heavenly thing nor earthly do I desire but thee alone? Seeing that God alsuffizing now sups with his and at the Lamb's supper will gird himself and minister to them by presenting all his good before them. Can we do otherwise then wonder with ORIGEN, h In Cant. hom. 2.— as St. Hier. translates, Beata illius latitude animae, beata strata illius mentis, ubi pater & filius, & non dubita una cum Spiritu Sancto, ●●cumbit, conat, & mansimeus facit— Pax ubi primus ci●●t est. Blessed is the latitude of that Soul; blessed the table of that heart, where the Father and Son no doubt with the holy Spirit, sit down, sup, lodge; where the first service is Peace, joy, Righteousness, and what the second course shall be passes the apprehension of men, the comprehension of Angels. Lord JESV, all our desires are to thee, who only hast satisfied for us, and who only canst satisfy us. FINIS. BEATI MISERICORDES. THE MERCIFUL. A TREATISE OF MERCY, handling the Fift Beatitude. By JAMES BUCK, Bachelor of Divinity, and Vicar of Stradbrooke in SUFFOLK. St. VALERIAN. Serm. 4. Manus arida nihil colligit, aut si collegerit, mox amittit. NON SUM MELIOR PATRIEUS. LONDON, Printed by B. A. and T. F. for JOHN CLARK, and WIL: COOK. 1637. BEATI MISERICORDES. MATTH. 5.7. Blessed are the Merciful. CHAP. I. Of Mercy, especially in Spiritual miseries, and namely in condoling with others in their infirmities. Heard times, and harder hearts call for treaties of Mercy, and require another S. chrysostom, who for much pressing of mercy was called of many a Georg. Alexandrinus in vita ejus, cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Preacher of Almas, the Prelate of Mercy. Which mercy is the virtue whereby we are affected with other men's miseries, and ready to secure them unto the utmost of our power, considering them as tied to us in bands of humanity, and further endeared in the bowels of CHRIST dying for them as for us. Mercy is at both ends of this verse, the Duty in the beginning, the Reward in the close, the grace to show the mercy of man, the bliss to find the mercy of God. And mercy is assured to the merciful, because our mercy by God's ordinance effectually works to the procuring of his, and that it may not irk us to be exercised about misery the proper object of Mercy, mercy is thereby engaged to us, to free us from all misery: and because the merciful respect not so much the merits as the miseries of men; therefore mercy is made over to them, that (as St. Thomas speaketh) They may receive more than they deserved or could have desired. Now forasmuch as the miseries of men are either of Soul or Body, mercy regards both, and disposes to give not only corporal but spiritual alms, which are to be preferred before them, according to the prelation of the soul before the body, in which the poor may equalise the rich, counsel, comfort, correct, forbear, forgive, pray for others. Some of which at least we may extend to the proudest 〈…〉 their scornful spire, who would 〈◊〉 i● take other kindnesses from our hands. As STEPHEN can pray for SAVE and those that st●●ed him, whether they will or not, and therein further them that would not have received other courtesies from him; moreover, the Lord JESUS takes to himself the relief of the soul as well as that of the body, agreeable to the sentence of St. Gregory, b In joh lib. 14. c. 27.— Ita cum nescienti cuilibet rectum consilium datur, hoc ille accipit cujus membrum est, qui eruditur. As when victuals or raiment is given to the needy, the Lord witnesseth that he received it; so when good counsel is given to any ignorant, he receives it, whose members they be that are instructed. Hereupon the Righteous that know the worth of a soul, tender it in all offices of piety, but the more part of us are not so respective of our Friends souls as God commands us to be of our enemy's Ass, Exod. 23.6. Which blessed Chrysostom observes, saying; c Tom. 5. serm, 91. We will help up an Ass fallen down, but we neglect and despise the soul of our Friends gravelling under worse burdens, (than can oppress an Ass) and we smite them not kindly, when we see them go shamefully into Taverns, etc. * Tom. 5. ser. 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the better remembrance, I will reduce what I intent to deliver touching Mercy expressed to the Spirits of men, to the particulars of compa●●●o●, correction, pardon. For the first, the merciful are compassionate and despise not others incurable weaknesses, but labour their help in mercy and gentleness, jude, vers. 22.23. Reason and natural love moved 〈…〉 that 〈◊〉 should pity the Soul that 〈…〉. d 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more will grace and Christian charity cover and recover infirmities, concealing what stands with our vocation, 〈…〉, and morally wi●●ing 〈…〉 men in their wants, heal their maladies, not upbraid, exasperated, deride, make tabletalk, and Towne-talke of them. In other men we should consider ourselves, In aliis hominibus nos ipsos cogitare debemus. Lictant. 6. 10. and reminding what we have been, or might have been, or may be, put on bowels of fellow-feeling to them (Galath. 6.10. Tit. 3.3) and murmur not that God spares the worst livers (as St. Augustine persuades) e Noli quia tu transasti, velle misericordiae Dei pontem subvertere etc. in Psal. 93. Have not thou a will, because thyself art over, to turn aside the bridge of God's mercy. Our Saviour (Matth. 9.13) applies that of Hos. 6.6. I will have Mercy and not Sacrifice, to exalt charitable interpretations above harsh constructions, and patiented striving to reclaim sinners before ungentle use and aversation. Mercy to say pity of our neighbour is his evils (whereof sin is the greatest) and endeavour to redress them is a direct service of God, and another guess sign of one sincerely religious, then much hearing, reading, receiving, which with all formalities profit not to salvation without mercy. This mercy relieves more, convents more, then proud separation and storming against Sinners. I read in the lives of the Fathers, f In vit. Patrum, l. 2. In L. contra fornicationem, fol. 122. Neque possibile est ut cum duritia & ausseritate, facile ab intentione sua aliquis revocetur, quia nec Daemon expellit Daemonem, sed magis benignitate eum revoca ad re, quoniam & Dominum Deus noster consolando ad se homines trahit. That it is not possible that any one should easily be withdrawn from his intention by hardiesse and rigour, for neither doth Devil expel ●●vill, but 〈◊〉 him to thee by kindnesses; for even the Lord our God draws men to himself by mercies and comforts. Be we therefore practisers of mercy in admonishing, persuading, advising them that are 〈◊〉 the way, removing all stumbling blocks from before them, always praying for them, and ready to prevent them with offices of best love. If you of the laity would so exercise mercy, St. chrysostom holds, g In Hebr. hom. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. you might reform me things among yourselves, then by your public Teachers; because you converse much together and mutually know each other, and have special interests in one another. Have you not read or heard how in the first flourish of Christianity, the Church was propagated and the world astonished by acts of Mercy. Ah! that merciful men are taken away, and in lieu of them is risen up a root of bitterness, that cannot afford so much as a sweet look, or kind word, be peremptory to condemn all they dislike, but who seeks to reclaim men with goodness, and by mercy to amend them and make such as God would have them! CHAP. II. Of the mercy exercised in Correction and p●rdon. ARNOBIUS' a In Psal. 〈…〉 comparabile 〈…〉 est, qua●●● 〈◊〉 quicunque super 〈◊〉 terra 〈◊〉 est●●●tur— 〈…〉. junior, doth not without ground pu●naunce it an incomparable gift of GOD, that any righteous man is held ou● before us upon the face of the ●●th,— and that he ● blessed, who hath the happiness to kno● a 〈◊〉 of God, that may correct him 〈◊〉, and reprove him in God's love—. Such correction is either in censuring, or in chastising. In censuring the merciful are favourable arbitrators, rather than judges of other men's doings. For as Cassian declares, b Coll. 11.11. aevidens indicium est animae vitiorum facibus nondum eliquatac, in criminibus alienis, non affectu misericordiae condolere, sed rigidam judicantis tenere censuram. It is an evident token of a soul not yet purged from the dregs of vice, in other men's offences not to condole in affect of pity: but demean themselves after the rigorous severity of a judge. If the merciful judge at all, they judge as God doth of his servants, evangelically passing by many defects, and accepting the goodwill and pure intent, and they do not presume to judge any, until they have put themselves in his clothes, and made his case their own. Admirably Guide Carthusianus, c Med. 16 ind●e eum prius quem judicare vis aut corripore, et sicut tibi expedire senseris, si ita fis, sic facito— name et Christ●s prius induit hominem, quam judicaret. First put on whomsoever thou wilt judge or reprove, and as thou wouldst think expedient for thyself, if thou went in his condition, so deal by him. Matth. 7.1. for CHRIST also put on man, before he would judge men. The merciful if he knew himself to excel others, would in Christian charity be grieved that those he loves as himself come short of him in spiritual gifts, and adjudge that wanting to himself, wherein his fellow-members were defective. He dares not take up an absolute opinion, that any particular man, is for the present out of grace; for that supposing he understood him a littl● before to have committed some mortal sinn●, he cannot tell what God may presently work in his heart by inner contrition. He is fare from their malignant nature that makes the worst of every thing, and from the evil humour of temerarious suspecting, CHAP. 7. especially when he discerns men well employed, not like the Pharisee that misdeemed the poor Publican that he saw stand praying by him, as his successor's mis-judge them, they call profane in their devotions, in their reverence in God's house, in their veneration at the name of our Lord JESUS, and say they rest in externals, without pious and inward motions, as if they were gods to know what instincts their hearts were stirred with, or as if when a Christian saw another perform a solemn religious act reverently, he ought not to think him then penitent, and smit with remorse, and some godly inspiration, how bad soever he had formerly known him. It pities the merciful, that generally the world makes the miscarriage of others the burden of their talk, but more that they, who glory that they are not of the world, should waste their conference in uncharitable censures, as if the Children of God had nothing else to do, but find fault with the sons of men, which ●●●●es nothing so much the minds of men from all Religion. Dionysius 〈…〉 writ●●, Thus d 〈…〉. wisdom 〈◊〉 rash and ●●just suspicious and judging especially of things ●●ternall, unknown, indifferent,— And yet that is one of the worst corrections r●●guing in the heart of many of the religio●● that they reprove, bold and ●●advised in judging of others. Of late there is sprout up a generation, all ●●●se show of 〈…〉 if you take their faulting of others, CHAP. 2. their exclaiming of the times, their complaining of the state, their defaming of the Church, you leave them not so much as one figleaf to cover their nakedness, and destitution of all truth in their sayings, and honesty in their dealings. They speak of a damned crew but there is a more pestilential order, and that is the damning crew of censurers, they call themselves professors, but their profession is to judge all but themselves, and there is no mercy with them, nor respect of dignities or callings, but they give all that side not with them for little better than Turks, and all that are against them for worse than jews. In chastising the pitiful Christian opens all his bowels of mercy, and because the duty is unpleasant of itself, sweetens it with much ingredience and all kind circumstances of love. As St. Bernard e Octo puncta. Fraterna correctio debet fieri cum magno moderamino, cum gemit● & benevolentia, suo loco, tempore semper oratione praecedente. teacheth that brotherly correction ought to be carried with great moderation, with sorrow for them, and good will to them in time and place, and with prayer always premised— and so done it is a work of excelling mercy, whether it be in words or deeds— according to the worthy judgement of Saint Augustine, be f In e●chiridio. c. 72. Qui emendat verbere quem inpotestas datur, vel coerc●t aliqua disciplina, & tamen poccatum ejus à quo lasus et offensus, dimittit ex cord— vel orat ut ei dimittatur, non solum in eo quod dimittit atque orat, verum etiam in eo quod corripit, aliqua emendatoria poena plectis, eleemosynam dat, quia misericordiam praestat, etc. that by stripes amendeth one, over whom he hath command, or restraineth him by any discipline, and yet forgiveth him from his heart the sin wherewith he was injured and offended, or prayer that it may be forgiven, not only in that he forgives and prays, but also in that he correcteth and punisheth with some medicinable pain, he gives an alms because he showeth mercy. By that means therefore the Righteous reform their inferiors of sin, the most extreme mischief incident to them, they smite in kindness, and thence their reproof is sovereign as balm. Psal. 141.5 And surely as St. HILARY there comments, g Veniam prastar● illicitis non est misericordiam praestare, sed justitiam misericordia non tenere. To grant an indulgence for unlawful courses is not to show mercy, but to neglect the right of mercy, for mercy dispenseth itself by just rules and fit conditions in the receiver, Psal. 62.12. all the Lords paths are mercy and truth, Psal. 25.10. Quia & ipsa misericordia aquis est librata a ponderibu●. Inter opera St. Hier. ib. Because even mercy itself is equally weighed and distributed. Yet the merciful when there is necessity of punishing, do it not without touch of conscience for their own sins, and a heart sensible of humane weakness, and commiserating the same, and therefore they put fare away all unchristian menaces, reviling and domineering over offenders, not as many who use superiority as a licence to mistake men's names, and say imperiously what they please of those th●t are under them. Origen h I● Rom. 32 notes, That to speak ill and give bitter terms it a vice whereunto humane frailty is so bend; especially towards subjects and inferiors, that they think it calling not miscalling. And when by way of penalty something accrewes to the poor or himself for offences convicted, that causes not a merciful m●n to abate his sorrow that a Christian should ●o offend, those pecuniary amercements being imposed 〈…〉 to hinder, not to occasion to remit grief i●●●y for sin. So much of mercy in 〈…〉 briefly of that which is in pardoning, which is the proper function of Mercy, here it reigns and manifests all its virtue, Ephes. 4.32. There are two kind of Alms expressed in two words, Luke 6 37.38 Give and forgive. i Give— Erogando quod habes bonum, Forgive— Remittendo quod pateris malū● St. Aug. hom. 29. Give by imparting of the good thou hast, forgive by remitting of the ill thou sufferest, by which two the most learned Father avouches sins to be done away, and that we make Quasi faenus trajectitium. This forgiving Mercy consists in remission of all displeasure and rancour against men, & clears the mind of all ill thoughts and wishes to them, as our Saviour forgave the world his death, and namely them that had most hand in it, & most effectually desired God, by the sweet relation and affection of a Father, to forgive them also, Luke. 23.34. Which was gloriously imitated, Act 7.59.60. by the blessed Protomartyr. Who as St. BERNARD dilates it, k Serm. de S. Stephano, clamat voce magna, quia magna utique charitate, positis genibus quia vera & humili simplicitate pro se orans stat & ●rigitur, pro lapidantibus flectit genua, quis audivit unquam talem!— Cried with a loud voice, because in great charity, upon his knees, because in sincere and humble integrity, he prayed for himself standing, for them that stoned him kneeling—; for that he more doubted of audience for them then for himself, and would as devoutly intercede for them, as he could for himself in the greatest hazard. Imitate thou thy Lord and his faithful servant, and if thou be'st not able to pray for thy trespassers, beware of imprecations against them, for so through God's help by daily growth thou shalt proceed at length to supplicate for them. * (Vener, Bed.) In Lac. 23. Mercy moves and shines in its own sp●●●●, wh●● Charity hath a perfect work in us, 〈…〉 consider the evil of men against us, CHAP. 3. as their misery not ours. Here is the perfection of Mercy, and we are perfect as our heavenly Father is perfect, when we are thus merciful as he is merciful. Matth. 5.48. with Luk. 6.36. And therefore the holy Doctors have ever urged this as the touchstone of Christianity, and most certain trial of sincerity in grace. CHAP. III. Of Mercy which the merciful obtain, and how they find God's mercy in the foresaid exercise of their mercy. THe merciful shall obtain Mercy, and it is the excellency of this grace, that it is returned upon itself for a reward, there can no higher blessing be given for mercy then mercy, it is the bliss of the soul to be Gods Euchamah— The word (they shall obtain mercy) imports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that Mercy is the original of all recompense coming to the gracious, mercy that God entered into a covenant of grace with them, that he makes exceeding precious promises to them, that he concurres with us to good, and elevates that good in his CHRIST, all is Mercy. The same word intima●es that not alone grace and glory, but the mercy of God, which transcends all glory, shall be given in retribution of the works of mercy, touching which 〈◊〉 you shall 〈◊〉 S●. AUGUSTINE, a De correptione & gratia, c. 13.— cum enim dicitur, judicium fine misericordia illi qui non fecit misericordiam, manifestatur in his in quibus inveniuntur bona opera misericordiae judicium cum misericordia fieri, ac per hoc etiam ipsam misericordiam meritis honorum operum reddi.— Mercy shall be rendered in just judgement to the merits of good works, CHAP. 2. for when it is said he shall have judgement without mercy, that hath showed no mercy, it is manifested that he in whom are found the good works of mercy, shall have judgement with mercy, and thereby also that mercy itself is rendered to the merits of good works. Now to give a brief view what divine mercy is obtained by the several exercises of mercy forementioned. 1. They that are tender to others in their weaknesses shall have experience of Gods pitying them in their infirmities, and in the depth thereof cherishing the spark of his grace. For as St. Aug says de civitate Dei▪ l. 20 30. The jews are there compared to a broken reed, perdita integritate▪ and to smoking flax, amisso lumine. Es. 42.3. CHRIST will bear with their deficiency in knowledge and obedience. 2 God is not strict to enter into judgement with them that forbear judging; Matth. 7. ●. 2. but at his tribunal conceals the sins of the righteous who used not to publish their neighbour's defects, whereas after St. CHRYSOSTOM'S fine observation, b* [Hom. 3 ad Pop. Antioch.] Rash judging others agravats our own judgement, for God will pronounce sentence against us, not only according to the nature of our sins, but also according to our judgement of uthers. Likewise the merciful providence of God ordereth that they who be indifferent in weighing the actions of others, ●e●t wi●h answerable dealing from others. Luke 6.38. Which confers much to their quiet and contentful living, when as they that like Ishmael have a hand against every man, Gen. 16.12. are required with having every man's hand against them, in Plau●●● his phrase they are friends to no men, and have all men their foes. CHAP. 3. Common censurers that approve none are disallowed by all. In Bacchid. Nullis amici sunt, inimicos ipsi in se omnes habent. Shortly thus, they who by virtue of their callings rebuke the world publicly of sin, and curb offenders, albeit they exactly observe rules of Mercy, shall have their judges, and ill tongues walking against them, as the Lord JESUS had, and DAVID that sang of Mercy and judgement was rewarded evil for good; yet in ordinary converse, they that be out of office and be no meddlers neither censorious, are generally well spoken of. Agreeable to that of St. AMBROSE, c In exhortatione 〈◊〉 virgins, si a●●i d●rogaveris is ali●ona Itagua flagellum non metaes. If thou keepest thy own Tongue s●●m evil speaking thou shalt not need to fear the scourge of another man's tongue, job, 5.21. Thirdly, they that execute justice in Mercy, shall taste the mercy of God even in the cup of judgement, and be able to repeat after the Psalmist, Psal. 129.75. Thou hast afflicted me● in very faithfulness, in the truth of thy loving mercy, and according to the league of grace, favourably offering thyself in all thy ways; all God's judgements in this life are directed by hi●●, and All God's aim 〈◊〉 the good of men. That of Galiel●●● Ahi●●d●r affix d In summa 〈◊〉. l. 1. c. 14 ●. 5. Proprie loquendo, ●●●quam Dem inflixit 〈◊〉 in praesenti ad i●itium ●tern● damnatianis, nisi secundi●● eventful, quantum e●●m ad intenti●em Dei, quant●● 〈◊〉 swarat, tam ●en●●i, quam M●ri● Nos● s●r●ri inst●●● p●●am ●d 〈…〉. is most 〈◊〉, In propriety of speech. God never inflicted any p●●ishment in this life as ●begi●●ing of eternal d●●●●tion, but only in ●●gard of the 〈◊〉 for 〈…〉 the la●●●tio● of God so ●●rst 〈…〉 him, ●e inflicted p●●●shment 〈◊〉 Herod for his 〈…〉 will 〈◊〉 Marry the 〈◊〉 of 〈◊〉. Psal. 136.15. The mercy of God which endureth for ever is tendered to men in all his carriage and dealings with them, but the most resist the Spirit, and open not to God knocking loud at their doors by hard judgements, but they who administer all their corrections with sweet affects, are assisted by God to receive his chastisements with the right hand and savour them, and the loving kindness that exhibites them and is offered in them. Fourthly, they who are merciful to forgive sins against them, find mercy to the forgiveness of all their own sins, Matth. 6.14. our forgiving is a condition, mean, and cause inferior why we are forgiven, howbeit the sole obedience of CHRIST is the proper merit which deserved this in strict justice, that such respect should be promised and annexed to our pardoning. In forgiving others, we benefit and purge ourselves, that St. Chrys●stome e Tom. 5 H S. serm: 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— might say, Forgive the sin of servants, that thou mayest have thy Lord and Masters pardon for thy sins. None are so prevalent to prevail with God, as they that pardon and pray; therefore jerem. 15.1.2. MOSES and SAMVEL are set for instances of all possible impetration, as who forgave and interceded for those that did them wrong. Contrariwise, if we be merciless and forgive not, neither will our heavenly Father forgive us, nay we forfeit and lose his former pardon and grace afforded us (Matth. 18.34, 35) God 〈◊〉 by our measure, forgives us as we forgive, is f Serm. 5. in Quadrages.— durissimi● nos vinculis illigamu●, nisi quod profitemur impleamus. Sacratissimum pactum, as St. LEO informs, and therefore so saying, we bind ourselves in hard bands, except we d●e as we speak; We have no licence to ask, nor can we in faith beg Gods gracious pardon, without we be ourselves merciful to remit. Whence St. Augustine concludes, that g De diversis Serm. 9 Tentatio horrenda, molesta, tremenda. omnibus viribus, omni virtute vitanda. The having a will to revenge is a horrible, grievous and fearful tentation, with all our powers and with all our strength to be avoided: as which is against the conditions of our peace and remedy of our sins. Tenthly, And that I may here propound, that which both animates to those exercises and reflects on all other declarations of Mercy, the merciful as they do all their good deeds from mercy to men, so they enjoy all the blessings they reap from mercy in God, and have in the least of them a sense of his infinite goodwill, from which all things issue to them. It is a h De very virtutibus, c. 25. Non enim tam parvun donam corporale vel spirirituale a Deo fluit, in quo non sit inclusus immēsu● Deus cum omni divina virtate, pensandus enim est affect●s Dei da●tis. saying of worthy Albertus the great, There flows not from God so small a gift Corp●rallor Spiritual, in which God Almighty with all his divine virtue and goodness is not included, for the affection with which God gives is to be expended.— Hence Psal. 126. His mercy endures for ever, is twenty six times repeated; to signify i S, Prosper, ibid. that eternal mercy is at the bottom of all Gods proceed with us, and that there is no benefit which followed home leads not to it, and whereby the faithful may not come to the touch of everlasting mercy. This sets an estimate upon all God's works and gif●● i● Christian minds believing them testimonies of incomprehensible mercy & love, CHAP. 4. & raises them accordingly in comfort and gratitude, they respecting gifts not in themselves but as given by God and that with illimited affection. That in each particular favour should be involved love which passes all understanding of man or Angel. Ephes. 3.19. Loving kindness which is sweeter than life (Psal. 63.3) All life is sweet in itself, but sweeter in the fountain from which it springs, the very life of glory delectable in itself above all imagination, is not so delicious in itself as in the loving kindness which confers it. CHAP. IU. Of Mercy in outward things: We have a little seen into men's works of Mercy in spiritual miseries, and God's mercy to those works; let us nextly search how the bowels of the merciful extend themselves to others in their corporal necessities, where mercy assumes the name of goodness, and verifies it in doing good to all in liberality, bounty, charity, etc. And let not the poor complain that they are shut out of all possibility to act this part of Mercy, for they officiate in this service, if being in favour with the wealthy, they mediate and excite them thereunto, and if they mourn with them that mourn, grieve and sigh together with their fellow-members in temporal calamities. It is a truth delivered by VINCENTIUS an apostolic Preacher in his time, a Dominica 2. post Pasch. serm. 2. He gives more to a poor distressed man, that yields him compassion in his heart, than he that gives him an alms without compassion. For he that yields compassion, gives something of himself, he that bestows external goods, gives something of himself, and he that hath no compassion sometimes giveth, but he that hath compassion never omits to give, but distributes freely, and counts all little, to relieve his own spirit and bowels, wherein he is straitened, and the rich oft sooner find a gift in their hand, than compassion and mercy in their heart; therefore compassion hath the preeminence in and over contribution, and in compassion the poor may have advantage of the rich, as moved by his own extremity. Besides, it is bounty in a poor man to be thankful, and so to deprive the rich of pretending the ingratitude of the poor, for the cause why they slack their hands: especially it is devotion in him patiently to bear God's hand for the edifying of poor and rich, seeing none can deny it more and more rewardable● in adversity to give Thanks, then in prosperity to give b St. Chrysost. tom 4 hom 1. Alms, as for Lazarus, * Tom. 5. hom. 10. neither to blasphame God nor man, nor murmur in his utmost want; aggravated by fight of the rich man● plenty, for him famished with hunger and to●mente● with painful sores, not to repine that an ungodly Miser should be so provided, and himself that feared God 〈◊〉 to crave the use of his Dogs, 〈…〉 was the poor man's alms, and a greater benevolence to the Church, then if he had given barne-fuls of Corn, millions of gold and silver. But who can be so poor as justly to moan for inability to be an Almes-giver, when a cup of cold water, if any should want fire, is taken by CHRIST in good worth.— Is any so poor that he hath neither victuals to feed the hungry, nor apparel to the naked, nor house to harbour the stranger, nor feet to visit the sick. c St Chrysost. tom. 5. hom. 42. Excellently St. Augustine, We cannot want to spare for God, if we spare to spend on our lusts, nothing can suffice Covetousness, a little may suffice God, two mites sufficed the Widow to show mercy, two mites sufficed to buy the Kingdom of d In Psal 47. Superflua multa habemus si non nisi necessaria teneamus. Suffecerunt duo nummi ad emendum reguum Dei. De 12. abusionum gradibus. heaven. Well then there is no excuse for the Poor, but quartus abusionum gradus est Dives five misericordia, a rich man without mercy is an intolerable abuse. The mercy here blessed is to be shown in alms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elecmosyna, alms. which carries its name, and the blessed Fathers frequently give notice, that God omnipotent to provide for his poverty, could easily by the hand that inricheth some, have ministered unto the rest, but that he would grace and make us happy by taking us in for instruments to good deeds, as the Merciful in his good doing, becomes an organ of God's e Clem. Alexandr. Strom 7. pag. 537. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. goodness. Whence our Lord mentions it as a privilege, that we shall always have the poor among us, in whom we may entertain, and in a sort oblige the rich man's maker, approve our love to him, and make sure his love to us. The exhortation of blessed Casarius fits our purpose, f S. Caesarius Arti●t. Epicsc. hom. 1. Noli despicere inop●m, qui cum sibi pauper fit, facere te divitem potest. Do not thou despise the needy, who though he be poor himself can make thee rich; for if we be respective of God's ordinance, and look to the poor we cannot scruple, but that God will see to us, and that our assisting under him shall find acceptance and recompense with him. And verily nothing more provokes a religious mind unto merciful works, then regard of God's promise and assumption, that the righteous should never be deserted. Psal. 37. I have been young and now am old, yet did I never see the righteous forsaken, nor his seed begging Bread, as if he should say, I have observed that God's special providence raises them friends, and for my own part from my youth up I have been careful in all my dominion, that the righteous and their issue might not be destitute of conveniences. It is a witty speech of Clemens Alexandrinus, g Pa●dag. lib. 3. c 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any say, that he hath ofttimes seen the righteous wanting bread, this is ●●●so●●, and where there was not another righteous man, that with DAVID would have seen no such thing, but have had respect to Gods good word, and appeared to them for whom his heavenly Father undertook. Possibly there are none that think them not happy, who had the grace to contribute and minister unto CHRIST in his own blessed person, But h B. Aug. de 〈◊〉 Dom. serm. ●6. Nol● del●re. No● tibi obstultit istam dig●●tionem, cum ●ni in. quit ex mirtmis. grieve not that thou hast not Christ to see●●, and entertain as MARTIN had, he hath 〈◊〉 reaved thee of that bonum, saying, I was hungry and ye fed me, in that you did it to the least of my brethren you did it to me. Our Lord hath left the poor in his room, you shall not have me always, but the poor, therefore the wicked so fare as necessitous, it is done to CHRIST, which is collated on them in reference to his will and bloodshed for them. And the more indigent they be and unable to requite, the more our charity is advanced by them. Luk. 14.12. Luc. 14.12. Spoken ne impensae grtiae vicissitudinem requirant. S. Greg. pastor. l 3. 21. Our Master wills his followers to divert and fear the retaliation of their good turns (for good duties least rewarded in this world, are most esteemed and retributed with God) and to practise upon them that could not repay their kindness in kind, they cannot; therefore it is atract properly Christian, mere goodness, and pure Religion to commiserate and secure them, jam. 1.27. and of the better expectation, that they cannot recompense, seeing for that cause God substitutes himself, who will return more than any could and the more the less they could. Wherefore as God styles himself, The King of Kings, Lord of Princes, Father of Orphans and Widows, prefixing to those of high degree his title of power, to those of low degree his title of provision; as it is applied by (St. Isidore i L. 3. 291. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Pel●sia●●●▪) So if we keep distances, let it be with men of state, but let us condescend to those of poor condition, & let our sweetest influences fall on the lowest ground. It is not Christian to expend more in presents to rich, then in gifts to poor. But our Saviour did not in vain foretell, CHAP. 2. that in the latter days the love of many that forsook not the right faith, should grow cold in all offices of charity. Matth. 24.12. especially in costly devotions and chargeable duties of mercy. m St. Basill serm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St. Basil witnesses for his time thus, I know many that fast, pray, sigh, express all charglesse religion, but give never a penny to the afflicted, what are those the better for all their other virtue? there are but a few of David's royal spirit, that prefer a duty of charge in God's service; 2. Sam. 24.24. who can other then lament that abundance of iniquity in excess of apparel, building, gaming, and some few sumptuous feasts (exemplifying all Gesner) should have drunk up the materials of charity, in ancient hospitality, and relief of the poor, and of piety also, in maintaining the decency of God's houses and public worship. Yet true it is, that the proverb of old, and cold hath held in all ages of the Church, the first and best love abating by degrees, of which blessed Cyprian takes up a heavy complaint of his days, compared with the Apostolical: Th●● they sold their houses n The simple estate pra●●tonum at no●c de partimon●o not decimas damur, et cum vendere jubeat dominus emimum popius et argemus. and their lands, & laying up treasure for themselves in heaven, offered the prices to the Apostles, to be distributed for the uses of the poor, but now we give not the tith of our patrimony, and when the Lord bids us sell, we buy rather and turn gatherers. CHAP. 5. CHAP. V Touching a serious encouragement to Alms deeds. THat the coldness which respectively possesseth all parts of Christendom kill not our charity, inform ourselves what heaps of blessing and reward are assured to it, one little riveret brings us to the ocean of Mercy, Luk. 6.37, 38. Our kindness shall with much advantage by all kind of measures be returned into our bosom, that we may have abundance of solace and inward content, which our Lord there amplifies with admirable elegancy, worldlings take every thing with the left hand, and when they are moved to communicate, say they know not what need they may come to themselves, when they therefore ought to be pitiful to others because themselves may come to need. Ingeniously St. BASIL, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Serm. habito 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether need will ever come or no is uncertain, but sure the time will come in which you shall repent ye that you did not dispense your wealth. The wise man saith, Eccles. 11.2. Give to fix and also to seven, for thou knowest no● what evil may come on the Earth; because such judgements may come on the Nation as may overwhelm thee in distresses, therefore whiles thou hast opportunity be distributive with the freest, and give example unto others how thou wouldst be used thyself, and put something in God's hand against a need. Ponder well the words of the Theologue; b S. Naz. inter Epist. S. Basil. 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why shouldst thou treasure up for Thiefs and moths, and mutability of times, removing and casting uncertain riches one while on one, an otherwhiles on another. Wouldst thou have enough and God's grace, give plentifully, the prevention of beggary in the seed of the righteous is that he was ever merciful, Psal. 37.25, 26. Let him give nothing that would be a beggar, or have his beg. God will not be overcome of us in goodness, but he will fare exceed our liberality. I beseech you let us not have such mean thoughts of our good God as to imagine we may come ourselves to want, by scattering on his waters. Holy St. Austin shall quit us of that mistrust, c B, August. hom. 27. Operarias Dei es, quando dat indigenti. Qui● ergo mernas ● infidelis, ne in tam magus domo tantus, pater familias non pascat operarium suum. Thou art God's workman when thou givest to the Poor thou sowest in winter what thou mayest reap in summer, why shouldst thou fear then, O thou unbeliever! lest in so great a house so great a housekeeper should not feed his own workman. Can we maintain ourselves any ways so well as in God's work? Can we lay up any where for our Children any wh●● so well as in God's storehouse? Some allege the multitude of their children and their great charge, for the extennating of their Charitable works, who for that very d— hoc ipso operari amplius d●beas, quo mult●rum pig●●●● pateres, plure● f●●t pro quibas depreceris— hoc est charis pignoribus in posterum providere, ●●●e▪ cause in the judgement of blessed Cyprian, aught to work the me●●, as having many for whom they must become humble suitors 〈◊〉 GOD, and this is 〈◊〉 ●y engage for and were pledges, this is to provide before hand for our future heirs according to the faith of holy scripture, saying junior fui; Psal. 37. I have been young. But if God take a child or two from these complainers, they do not as the fathers press them, and us that would if there had been the let of their bounty, send them at least their portions into heaven by the hands of Christ's receivers, wherefore we may well believe St. ZENO e Ista est infidelitatis excusatio.— de sustitio p. 125. that it is but an excuse of unbelievers. If a man of worship or credit should speak or write to one that is of reckoning and wish him to disburse such or such a sum of money, to the poor about him, and he would take it as a debt and favour, and see him repaid, the rich man having many children would not stop his credence & ready laying out of great sums. And how then would we be thought believers if in like case God's word and writing, God's oath and solemn undertaking prevail not with us? Fitly to our purpose St. PETER CHRYSOLOGVE f serm. 25. Vsura mundi centum ad unum, Deus unum accipit ad centum, et tamen homines cum Deo nol●nt habere contractum, sunt forsan de cautione so●iciti, quare, nun homo homini exiguae chartulae obligatione constringitur? Deus tot & tantis voluminibus cavet, & debtor non tenetur: Psal. 19.17. Men give for use twelve, or ten, or eight in the hundred; God takes it at an hundred for one, and yet men will have no contract with God, peradventure they are doubtful of his assurance, why is not man bound to man by the obligation of a little paper? God gives assurance in so many and great volumes and is not held debtor. St. james the Apostle of mercy is terrible to those monsters amongst men th●t live without bowels, Chr. 2, 13. There shall be judgement without mercy to him that shows no mercy, mere judgement without any ingredients of mercy, God causing that which is afflictive in the creature, to excruciate the damned, and suspending in it whatsoever might comfort them. For albeit God's mercy be over all his works, and so over all the pains in hell, punishing them there less than sins deserve: yet is their judgement without mercy, because their torments are without all mixture or sense of my actual consolation. And is it not very equal that they should find no mercy at CHRIST'S hands, that were, I will not say unchristian, but inhuman, as in the common miseries of mankind to dispractise such mercy, deeds as nature called for and men's abilities might easily afford, and CHRIST so recommended and fore-declared, that he would specially proceed by them in his last judgement. (jam. 8.6.7) The Lord swears by his excellency, even that his mercy which is over all and which rewards above all desert and dignity, Supra condignum. never to forget them that cruelly use and grind the face of the poor: unpittifull hard hearted oppressors, not that to men, which righteous men are to beasts, how should they obtain or expect the least dram of mercy from God? The unmerciful rich man that was so incompassionate to LAZARUS in his wants and pains, as to neglect him desiring a crumb of bread, in God's supreme equity is himself denied a drop of water to cool his tongue, tormented in flaming fire, that St. CHRYS. might for just cause say, g In Phil. serm. 1. 〈◊〉 Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Feed the hungry that ye feed not the fire of Hell. CHAP. 6 But mercy rejoices over judgement, as a strong evidence of freedom from condemnation, and of every sovereign virtue to cleanse away sin, Luc. 11.41. Dan. 4.27. Prov. 22.6. By mercy and truth iniquity is purged away. h S. Clem. Apost. Constitut. l. 7 13. CHRIST'S justifying grace is especially confirmed to them and powerfully works by them as effectual means. So the blessed Fathers apply, that the ransom of a man are his riches, and with them the Faithful are said to redeem their sins in works of mercy, Redemptio hominis di● ti● ipsius redime peccata tua elcemosynis. Dan. 4. and to do them for the redemption of th●ir sins. Not that an all-sufficient redemption for all sins is not made in CHRIST, or that any alms can be pleasing out of Christ's satisfaction, but because the redemption and satisfaction of CHRIST is made over to us by and for alms deeds, S, Basil. asc●t. def. contract. qu. 271. which God accepts in CHRIST as a real penance and revenge for sin, and virtuous under him to prevent sin, and procure, not only spiritual and eternal but even temporal blessings. Hence sprang that of the holy Bishop CAESARIUS, i Hom. 22. Miseria pauperum medicamentum est divitum. The poor man's misery is the rich man's medicine, because if he duly accommodate the poor in his misery, there shall be a healing of his own infirmities God extending mercy to the merciful: the jews writ wittily upon their poor man's box, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Coffer of Righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Prov. 21.4) A gift in secret pacifieth wrath: a gift presented our Lord CHRIST in his needy members conduceth much to amity and grace with him, and gets friends. Luke, 16.9. CHAP. 5. Our Saviour so fare dignifies the poor, as to make them the favourites in his house, that as he is received in them, so they might receive in him everlasting habitations and the rich be admitted for their sake and good officers about them, and thence be moved gladly to minister to them, and reverence them as their Patrons. Hereupon St. ODO k S. Odo Cluniacensis. Caecos & claudos Paradisi asserebat futuras ostiarios joh. monachus in vit. ejus, l. 2. c. 4. affirmed the Blind and Lame to be the Porters of Paradise, the Door keepers at Heaven gate, for that men enter by their furtherance, and for favours done them, look then what banding there is among men by presents and suits to gain the assistance, of them that have hand in preferring to high places, or voice in election to beneficial and honourable functions, such ambition ought there to be in Christians, Elegantly St. Hier. os Pammachlus: Supra obitu Paulinae. Munerari●● pauperum & ege●●●●●●didatus sic 〈◊〉 ad coelum. by all kind of benevolences to join the goodwill of the poor and miserable whom our Lord JESUS hath ordained his substitutes here to take Alms, hereafter to receive the Almes-givers into Heavenly Mansions. CHAP. 6. CHAP. VI Touching the manner in which the merciful practice that they may be blessed. THe very name mercy intimates that every act thereof hath an inner touch of commiseration, and is from bowels affectionately inclined and earning after the good of others, as it is recorded of our Lord CHRIST, that in all his doctrines and miracles he was moved with compassion. Hence the merciful do their good deeds with that cheerfulness, and expression of true respect and pity, that the receivers are refreshed, as much in their manner of doing, as in the thing done. Pure religion contents not itself to give, but visits the distressed james 1.26) so fare as we may with conveniency we are to minister unto them in our own persons, and thereby glorify God in them and comfort them as with the succour given, so with the honour done them in giving. Historians deservedly give great applause to the incomparable Princess, the Empress of Theodosius the Great, that her Majesty would herself visit the sick and miserable, and prepare relief for them with her own Imperial hands. a Declam. 5. p. 54. Genus ultionis est pastere & non misereri. Voluit nos ille mortalitatis artifex De●● in common succ●rrere, & per mutuas auxiliorum vices, in altero quenque quid pro se timeret asserere, nondum hac charitas est, nec personis impensa reverentia, sed fimilium accidentium provili metus, & communium fortuitorum religiosus horror, in altena fame sui quisque miseretur. Quintilian holds it a kind of of revenge to feed and not commiserate, and adds that God the Artificer of frail nature would have us assist in common and by mutual returns of help, every one to testify in another, what he is afraid of for himself, this is not yet charity nor reverence vouchsafed persons, but provident fear of like casualties, and religious horror of common accidents in another man's hunger, every one pities himself. Now than Christians ought not only to have a natural fellow-feeling in other men's calamities, knowing themselves obnoxious to the like, but a consideration of CHRIST that suffered for them, and is observed and ministered unto in them. Thus the first Christians (which St. Chrys. also notes, b In Rom serm. 7. in Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Acts 4.25) Put not the monies for which they sold their estates, in the Apostles hands, but laid them at their feet, declaring their Faith and the pity and reverence which they bore the Apostles; for they did not apprehend themselves to give, more than receive: and therefore gave as officiously, as the most needy use to receive. 2. The grace of this glorious virtue is to be directed with a purity to God and his glory, and kept free from ostentation and sinister looks at vain glory and renown among men. Which vice doth dangerously shroud itself in this exercise of Religion, as highly magnified over all the world, and therefore our Master here put a special caveat against it (Matth. 6▪ 1) and as cautioned by him, the merciful at the day of judgement, when CHRIST makes commemoration of ●●eir good deeds, are brought in saying▪ Lord when did we minister unto thee (Matth. 25.37) to approve that their left hand did not know what their right hand did, that they aimed not at notice in their devotions, and were, as blessed MACARIUS c Hom. 36 pag. 296. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. would have the righteous, how much soever he labour, and how many alms soever he doth to be affected as if he had done nothing. (jam. 1.27) It is religion to show mercy because Faith regards God's will and worship, and eyes CHRIST in the judgement, and therefore against natural inclinations enlarges the hand and heart, and overcomes unwillingness to give, he knows not how to administer an alms that thinks it lost if the poor deserve it not. The Philosopher if he likes not the man, can find in his conscience to tender manhood, and practise humanity, we must further respect the godhead in our liberality, and refer to CHRIST what we confer on the poor; Plus tibi pecunia proderit, si ita deferas pauperi ut conferas Christo. alms as a sacrifice must be first offered unto God, (Heb. 13.16) with a dutiful and holy mind and so communicated to the necessitous. And because we therein serve God, we are to content ourselves with his acceptance, and not slack our hand, though men be ingrate and misprise our works. It was nobly resolved by St. ISIDORE PELUSIOTE, d Lib. 3. Epist. 390. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I would gladly be a Benefactor to all, and endure punishment as one that injured all, rather than be injurious unto any and be crowned and renowned, as a benefactor to all. 3. The Righteous is merciful with discretion, and improves his best wisdom in distributing, so as may be most profitable to men, and honourable to CHRIST, Origen in Matth. tract. 31. p. 183. especially of Church goods, and that which is sacred to Religious uses, he reckons it high providence to be ever laying up something in God's treasury, and assents to the blessed Prelate e Manus pauperis gazophylacium Christi est, hom. 2. CAESARIUS, that the poor man's hand is CHRIST'S jewell-house. And howbeit God hath not put the measure of our alms doing under necessity of command that somewhat might be left to our devotion, and our voluntary abounding in contributions known pleasing God to be the more rewardable, yet seeing the jews (besides many extraordinaries) were to give a disme to the poor, all indifferency binds us under the Gospel, to exceed what was prescribed them under the Law, because of free promises and times of greater grace, and our exemption from much expense in sacrifices and levitical purifications. This makes the wise Christian to rejoice, when an occasion of doing good is tendered him, and to look out for opportunities of dealing Mercy (Psal. 41.1) Blessed is he which considers the Poor, and tarries not till the needy crave his charity. One man in his need will seek to thee, thou must seek and find another's necessity: which holy St. AUGUSTINE f In Ps. 146. 〈◊〉 qui intelligit superagenum & pauper●● non expectat ut peta●, ali● te quo ●r●● in●●gens, alium tu 〈◊〉 quaerere indig●●●●. Tanquam deli●●●● fisco red●endum. affirms. Men will never do, except they constantly lay aside something according to their Revenues, as it were a duty that must be paid the King, so CHRIST had his Bag— render to CAESAR that which is Caesar's, and to God the things that are Gods. Let God have his tenths, his subsidia pro pauperibus. And in their Alcoran they have a saying, that if men knew what a heavenly thing it were to distribute alms, they would not spare their own flesh, but slice it into carbonadoes, and give it to the poor. I have read that the Turks are wont to send their servants abroad purposely to hearken among their neighbours, which of them have most need of victuals, money, raiment▪ who shall condemn Christians that divert objects requiring mercy and moving to pity. Luc. 10.13. 4. The right performer of mercy shows it in simplicity, as with a single eye to God, against all by-respects, so with a single eye to his estate, against all vain excuses, of such as have to waste on their lusts in riotous excesses, have nothing for Christ in pious uses. As men can find money for unnecessary lawing and to satisfy their idle humours, and we hear no great complaint of wants, till we come to motion for CHRIST. But as St. AMBROSE g Ser. 36. Cum dixeris ut aliquid pauperibus largiantur, statim tibi objicinat, necessitates insi●ita suut, tributa sunt gravia, fiscalia explicare non possumus, & tanta tibi ingerunt, ut quasi reum te statuant, quod hoc illos minoris comm●nere, non intelligentes quod omnibus necessitatibus necessitas solutis 〈◊〉 praefer●●d●, finely sets them out, when once you speak that they would give something to the poor, presently they allege against you, that infinite necessities are upon them, grievous tributes and taxations, that they are not able to pay their compositions and other rates, and heap so many things against you, that they would almost conclude you criminal that you would so much as monish them of such a business, little understanding that the necessity of saving souls should be preferred before all necessities. Now the simplicity we treat of is, in filling up the defects of other with all that is not requisite to the decency of our own state and vocation, which appears equal in all reason, for when by right of nature all things were common, that the division made by Law of nations, CHAP. 7. may stand with justice, and not be dammagious to the more part of men: they who abound, are tied to supply the want of others out of their abundance. Whence CLEMEN● ALEXANDRINUS learnedly describes, h Paed. l. 3. c. 11● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Singleness a virtue substracting all superfluities, when we detain nothing idle by us, but what we do not need, bestow on others for their use. Pro. 3.27. Withhold not good from the owners thereof, to whom it is due: which justifies the assertion of St. AU●USTIN, i In Psal. 47. Res alienae possidentur, cum superflua possidentur▪ other men's goods are withheld when superfluities are possessed. Be we therefore merciful as our heavenly father is merciful, perfect as he is perfect. He is perfect that hath nothing defectuous, nothing superfluous, we are then in our proportion perfect, when we are content, and fain no causeless want, when we are communicative and keep no superfluity. CHAP. VII. Concerning inducements to works of Mercy. 1. MErcy is a weighty matter of the Law, (Matth. 23.23) a substantial duty which many commandments much drive at, and hath a precedency above other virtues related to our Neighbours, as most resembling God in goodness, to which it is proper to be diffusive and participate itself to subjects needing, and capable thereof; and in power to fill up the emptiness and lack of indigent creatures without impoverishing itself, as a In Ep 10. Inter Faustinas, charity, ad similitudi●em divinitatis, d●t quod habet, habetque quod dederit. Graecus saith, that charity in similitude of the Deity, gives what it hath, and hath what it gives. Mercy is proper to God he owns it in special manner, and styles himself the Father of mercy, as taking cause from himself to show mercy, not of judgement as receiving enforcement from us to practise b Pater misericordiarum, non ultionun, quia miserendi causam sumit ex proprio, judicandi ex nostro. S. Bern. in nat. dom. serm. 5. severity: and God declares his Almightiness chief in showing mercy, and magnifying it over all his works, in the supporting them in their being (Psal. 144.9) and in that his omnipotency provoked can forbear and be kind to the ill deserving, and punish the worst, less than their demerits, and so exalt mercy over all his works, titles and attributes, as the brightest mirror of divine nature and goodness. In mercy therefore is our best resemblance of God, and for that reason mercy invests men in the venerable name of God, Hoc in Deo praecipuum est, hoc in potente laudandum, non coelum fecisse qui potens est, sed misericordem esse qui justus est, sed miserentem esse qui Rex est, sed dissimulantem esse, qui Deus est. S. Hilar. in Ps. 145. I have made thee a God to Pharaoh is the Lords words to Moses, when he put him in ability to do good (Exod. 7.1) That justine Martyr might determine him an imitator of God, who supplying to the needy whatsoever he hath received of God, is made a God to them that receive of him. Hereupon Kings are called Gods because of their dominion, c Ep. ad Dioguetum. and latitude of power, to slow into, defend & secure whole Countries and Nations, and hence he that is made by another is named his creature, and he that raises a man is termed his maker, & he that relieves is said to recreate. It is virtue's part to be an agent rather d Truly considering Aristotle's Maxim, Eth. l. 4.1. than a patiented of goodness, & the Apophthegm of our merciful Saviour (Act. 20) It is a more blessed thing to give then to receive. We ought as St. Gregory the Divine observes, e S. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 138. 139. to render a thank-offering to God, that we are of them that be able to be good doers, not of them that need to be receivers: and must understand ourselves deficient in mercy, until we come to take greater delight in ministering to others in their necessity, than we would in being ministered unto in our own adversity. 2. It hath affinity with the matter foregoing, and avails much to strike impressions of mercy on the rich, if they shall but seriously ponder, what a great blessing it is to them that there are poor. We may boldly aver with Chrys. that without poverty riches are unprofitable, f Hom. 15. ad Pop. if like Adam and Eve, we had a whole world but no body to make ready provision & attend upon us, what joy could great men have of their riches, if there were not poor men to do mean offices for them (1. Cor. 12.22) the members of the body which are less honourable are most necessary, so of the body politic & ecclesiastical, if superiors had not subjects, to grace them with their service, their very dignity would be dishonourable; upon this ground the Prince of Apostle wils us to honour all men. 1. Pet. 2.17. observing there is none that excels us not in some gift, and what l●● employments the highest should descend to, if there were not inferior to perform them how than should not a considerate man be respective and free to them in their need, that are so needful. Hermus' that St. Paul greets with a salute by name. Rom. 16. Largely deduces, that k Lib 3. Simil. 2. seeing the rich thrive by benefit of the poor man's Prayer begging daily bread for them, therefore it is meet they should impart their wealth with them, that their bowels may bless them, and spirits be quickened in devout supplications for them, and God that despiseth not the poor hear their orisons for them, and so the rich support the poor as the elm the vine, and the poor lad the rich with fruits as the vine the Elm. 3. It is the highest preferment of riches, and our best providence to employ them in service to God and duties of mercy, which turns the Mammon of unrighteousness into means for godliness; and of the furniture for covetousness makes provision for mercifulness, you may believe St. Zeno, gold and silver are money if you lay them out, Idols if you hoard them up. l De avaritia ser. 2. Si erogaveris pecunia est, si servaveris simulachra. Sed haec de avaris, non ad avaros. He had a blessed auditory, who preaching against unmerciful creatures and slow of giving, could say, But th●se things of the covetous, not to the covetous; those things to you brethren, but not concerning you; for our poor have forgot how to beg, our widows make wills, and more might I say in commendation of your blessedness, if ye were not mine. This renders wealth true riches, when it promotes our account and reckoning with God, then are riches justly called goods, when they are instrument all to good uses, but let them that pervert and detain them from being serviceable to Christ and his poverty, listen to the glorious Martyr Cyprian m L. ●. Epist. 2. Possident ad hoc tantam ne possidere alteri liceat, & O nominum quanta diversitas! bona appellant e●quibus nullus illis▪ nisi ad res malas usus est▪ they possess only to keep others out of possession, and O the contradiction that they make in adjects and names, they call those goods which they make no use of, but to evil purposes. This likewise is our best providence, and constitutes men truly rich, for Lactantius is therein n L. 5. 16. Divites sunt non qui divitias habent, sed qui utuntur illis ad opera justitiae. Dives in Ecclesia est, qui pauperi, non sibi dives est. S. Ambr. Ep. 82. right, not all that have riches, but that improve them to works of righteousness, they are the rich. That which we keep must be left to others, that which we dispense is eternally our own, hence came that of St. Eucher, in his most godly and eloquent Epistle to Valerian, o Si amas te, proximum dilige, quia nihil magis commodis tuis dabis quam quod contuleris alienis. If thou lovest thyself be kind to thy Neighbour, for thou canst not more advantage thyself then in profiting him. And that of Ennodius to Symmachus the Pope: He errs that supposes a conscience near, p L. 4. Ep. 8. Errat qui Deo proximan● consc●enri●m credit commodis invitari, detrimentum est sanctae voluntati non exhibere beneficium, sula pu●aris lucra, qu●e vobis de liberalitate nascuntur, qui divitias dum ●ribuitis a●cipiti●. and inward with God, to be alured by advantage, it is damage to a holy will not to bestow favours, you esteem them the only gains which renew to you of liberality, who receive wealth in giving. We have what we give and can always have no more than we give, now after the pretty saying of Bishop Ruricios', He loves not goods that would not have them always, he shall departed a Beggar out of this world, that sends not his portion before out of his estate unto eternal bliss. The more men transport into the land of the living the richer they are to God-ward▪ q L. 2. Ep. 47. Mendicus de hoc ●undo discedet▪ nisi do rebus suis portionem suàm ad aeternam beatitudinem ante praemiserit. who can other then admire the incredible wealth of St. JOHN the Elcemosynarie Patriarch of Alexandria, that died one of the richest that ever was read of, as appears by his last will & testament▪ r Vit. ejus c. 48. I thank thee O Lord my God, that they hast counted me worthy to render thine to thee, and that of the goods of the world, there remains with me but the third part of a penny, which also I bequeath to the poor that are my brethren in CHRIST. Beloved, why should we not be ever giving since we shall carry nothing with us, only if we have done good works, we shall carry them with us to the heavens, or rather as St. ELIGIUS speaks, they will carry us with them to heaven. s O●●ra ta●tumneo in b●n● si egerimus, ipsa nobiscum ad coelos po●ta●imus, imo nos ipsa ad coelum portahunt. apud B. Aud●enum in vit. ejus. 4. L●stly, we may meditate how alms and acts of mercy for their prelation above other virtues have appropriated to themselves the name of charity, devotion, good deeds, good works, because there is no true religion without them. Nay if we go no further than nature leads, this virtue bears the name of humanity, as very proper to men, and because the more humane people be, and instructed in liberal arts and sciences, the more tender hearted and merciful; hence in all Greece mercy had an Altar, and was adored only at Athens Pausanias' in Atti●is p. 49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Nursery of learning and humanity. So both Christianity and humanity enforce mercy upon us, if we would be found true in either; wherefore the Apostles mutually exhort each other to remember the poor (Gal. 2.10) And since all the holy Fathers and Doctors have urged nothing so much on Christians, as Almsdeeds and works of mercy. And the Lord JESUS in the representation of his proceed, at the last judgement specifies mercy alone for the grace eternised with his commemoration. All which considered, as we have faculty and opportunity, let us do good to all especially to the household of Faith (Gal. 6.10) do good without exception to worthy and u S. Isaac Presb. Antioch. de contempts mundi. c, 8. c, 52. unworthy, as St. ISAAC admonishes, by that means thou mayst bring the unworthy to good, because the soul it quickly drawn by temporals unto the fear of God: goodness is of a victorious nature, yet in this case the prescript of St. GREGORY is seasonable, to give panem refectionis, cum verbo correptionis, double food to him that sought, but single instruction for his soul with refection for the body. A benevolence kindly exhibited insinuates a wise reproof into the heart, removes prejudices from the mind against our good meaning, and opens the inmost affections to receive information. Do good especially to Orthodox and sound believers: For it is seemly to follow God; and where he gives his spirit and best gifts, there to multiply our chief● collations. The wicked leaving, what in them is, the godly to wants, discover it to be but an evasion, when they pretend to give no more, because ●he needy are ungrate and undeserving. To him that is not of the world but of the Church St. Chrys. offers a rich thought, think x To●▪ 5. ser. 4: with thyself if heaven were ready to fall, and God should honour thee so fare, as to give thee power to support it, wouldst thou not conceive it a great glory? So now God vouchsafes thee a greater, to sustain that which he respects more than Heaven, his faithful members of whom the world is not worthy. Heb. 11.38. If all the good of the world were weighed against one of them, his worth would overpoise and weigh it down. To contribute to the Saints is so high a service, that the great Apostle desires the earnest prayers of the Church, that he might be pleasing to them in his ministration (Rom. 15.25.31) It is a noble function to be as Ratbert witnesss St. Adelhard was, x Thesaurarius pauperum. in vit. S. Adelhard. c. 13. Treasurer for the Poor. To be a King's Almoner is a great dignity, and shall it not be honour to be Almes-givers to the God of Heaven, nay to give Alms to the King of Heaven, feasting in the refreshed bowels of a Saint. FINIS. BEATI MUNDO CORD. THE PURE. A TREATISE OF PURITY, handling the sixth Beatitude. BY JAMES BUCK, Bachelor of Divinity, and Vicar of Stradbrooke in SUFFOLK. Prov. 30.12. There is a generation that are pure in their own eyes: and yet is not washed from their filthiness. jer. 51.7. Calix aureus Babylon. Quoniam qui a veritate deficit, quarit illec●bram ut specie saltem pretiosa ad bibendum aliquos illicere possit. B. Ambr. de Elia & jejunio. c. 15. NON SUM MELIOR PATRIBUS. LONDON, Printed by B.A. and T. F. for JOHN CLARK, and WIL: COOK: 1637. BEATI MUNDO CORD. MATTH. 5.8. Blessed are the Pure in heart. CHAP. I. Of the subject to be purified. Our Ma●●er is very Methodical in propounding the ●●●●●●des; 〈…〉 after that of mercy, which d●●h most accomplish the practic life; lays forth this of Purity, that (hath correspondence with the gift of understanding, and) doth be●● dispose the contemplative. And purity 〈◊〉 justly 〈…〉 ●●de of Mercy, as which 〈…〉 of in the intention, 〈…〉, 27. CHAP. 1. And mercy is of a very purging virtue. Prov. 22.6. and cleansing the soul of uncharitable humours, apts it for embracing and following all truth in love, after the saying of blessed CHROMATIUS; The Merciful that carry the eyes of their heart sincere and clear even to their adversaries, may plainly without let or watering behold the unapproachable brightness of GOD, for that clearness of conscience and purity of heart, suffer no Cloud betwixt the Lord and our sight. In this Beatitude there is a gracious preparing of the mind for God; Blessed are the pure in heart, and a glorious revealing of God to the mind: for they shall see God, in the preparation you have the matter disposed, the heart and the manner pure. To the matter RICHARD VICTORINUS a Schooleman of rare contemplations, saith, That a reasonable a In lib. de Patriarcbis. soul is the chief and principle glass wherein to see God. This the Israel of God must continually hold, wipe, look on; hold, lest falling down, it sink to the earth in love; wipe, lest it be soiled with the dust of vain thoughts; look on, that it divert not the eye and intention, to vain studies, but keep at home and learn to know itself, and in itself, God. When the Lord in Scripture calls for the heart, he means thereby the powers of the reasonable Soul understanding and will. And so CHRIST blesseth the pure in heart, because that is the springhead of rational performances: And therefore all operations being from faculties, if they be purified from carnal and secular affections and aims, the whole man shall be ordered unto God, as if the fountain be pure, the streams run clear; hence (Matth. 23.26) our Lord wills us to cleanse that which is within, that the outside may be clavae also: Druthmar in Matth. and (Prov. 4.23) We are required above all keep to keep our heart, because an estimate is taken of our works by the state thereof. And it matters more how the heart affecteth, than what the hand acteth, whether in good or evil: cleanse we then our hands, cleanse our mouths, but above all cleansings cleanse our hearts. But who can say his heart is pure? Well in our Saviour's meaning? They are pure in hart, these heart doth not smite them with remorse of deadly sin, and who intent and endeavour against all sin; which is to cleave to God with purpose of heart, and serve him with all the heart. Dissemblers and their sacrifices are monsters in religion, because without an heart, and therefore prodigious and fatal to themselves. The Harlot wipes her mouth, lip-laver and lip labour is the hypocrites work, he washe● his face and makes that shine, But wash thy heart, O jerusalem: if thou wouldst have the signification of thy name, sight of peace: for none but the pure in heart shall see God, nor enter into his rest. Cant. 8.6. Set me as a feal upon thy heart, 〈◊〉 soul upon thy arm: and elsewhere a sense in 〈◊〉 upon the fore head, as St. Ambrose 〈…〉 CHRIST b Delsant c. 8. Si●●●●●●lam Christus i● f●●● to ut semper conf●reamur, in cord ●e semper diligamus, in 〈◊〉, ut semper apurant●●. 〈…〉 ever confess, on the heart, that we may ever love, on the hand, that we may ever labour. Wash we then our face that we may witness a good confession, wash our feet because we cannot stir abroad and converse in the world, but we shall contract some soil, though our heart be right, and our intent holy, joh. 13. Wash our hands (jam. 4.8. in innocency which are the instruments of external operations, but most of all wash we our hearts, that are the workehouses of internal actions. Read Lev. 1.6.8.13. They were to slay their offerings, and cut them in pieces, and wash their inwards and their legs. St. CYRIL of Alexandria c Hom. pasch. 22. p. 240 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. writes, that the flaying off the skin was a riddle of naked discovery, for nothing at all in as is hid, nor doth any thing lie latent from the divine and pure eyes of God, but that pierces to the dividing asunder of the soul and spirit, Woe is me, that what is latent in me, is not as what is patent. S. Ephrem. conf. & reprehensio suiipsius. p. 69. of the joints and marrow, and that is the cutting of the creature in pieces. Besides that, he enjoins the inwards and feet to be washed, which our Redeemer expounds for us, saying; Blessed are the pure in heart. We then for our parts are to slay our sacrifices, not to rest in the superficies and outside of a good life, and bare appearances of good, but to reprove our hearts if the best side be outward, and our inmost intentions, affects and endeavours, equal not our external shows. We are also to cut them in pieces, that is to examine all and singular the actions of our whole conversation, lest vices should conceal themselves under semblance of virtues. To wash the legs, CHAP. 2. any thing that comes near the earth; to wash the inwards, all the principles of operation: Many have a demure look, a fine face, and a white skin, but flay them and you shall find their inwards full of avarice, deceit, pride, faction, and all uncharitableness. CHAP. II. Of the Nature of Purity. THat briefly of the subject to be prepared, there follows the manner of preparing the heart, to wit, by Purity; which I will open in declaration of the quality, the excellency, the necessity, the maintenance, and the sufficiency thereof, for apting the soul unto the sight of God. The nature of Purity, is to preserve the soul unspotted from the world, and all things therein that it may be absolute for GOD, that all our desires be neither to earthly things, nor heavenly things, but to GOD alone: that no creature in heaven or earth, may intervene between God and our hearts, but that they be reserved entire, free, and ever ready for God, which purification (as Lupus Abbas a Epist. 30. Crassun gla●coma nostris obductum oculis putimur. testifies) faith gins here, charity finisheth hereafter. Psal. 73 25. Wh●●● have I in heaven but thee, and there is none upon earth that I desire besides that, 〈…〉 〈◊〉 the hope of 〈◊〉 happiness 〈…〉 of any heavenly creature, or in the contents of any worldly excellency, and not in God that made us, our eyes are ever-runne with a thick film, we cannot see God. Purity does away those scales, affects exact correspondence with God, averts all alienation from him, more than any death; it abhors the least spot of the flesh, but specially strives to keep all corruption from the heart, that the vital and principal parts may be untainted, most of all it purges the spirit from inordinate affects and passions that molest and distract the soul, and so confound the senses that it cannot receive the impression and resemblance of God. It strives daily to refine the thoughts, and spiritualise the intellect, that cleared of fancies and errors, and all created imaginations, it may the more desire to be immediately joined and become one spirit with him that it apprehends above all apprehension. Attend the voice of David's pure soul, Psal. 16.2. My Soul thou hast said unto the Lord, thou art my God: after the true interpretation of IDIOTA, b Idiota in Psal. 15. A man hath that for his God, which he hath for his chief good, and he hath that for his chief good, in which he a conceives all good, which if he have alone, he thinks himself happy, and which alone if he wants, he holds himself miserable. The soul is purged that can s●y to God, thou art my God, because God alone sufficeth it. So that if there were propounded to it all the Kingdoms of the ●orld, all the goods an 〈◊〉, all the good in heaven, yet would it not our offend God to have them all. The blessed Apostle (Rom. 8. 35.3●) makes a royal expression of a ●ur● spirit, wherein he signifies that purity causes t●● heart to adhere in that wise unto God, as no creature possible can divert the love there of from God in CHRIST, which St. chrysostom c De compunct. in serm. 1. enlargeth in a most lofty and divine rapture to this effect. Nothing can separate a pure heart from GOD, not all the felicity not all the misery of this present world, not all the glory, not all the pains of the world to come, not though he should fall from Heaven, and be cast into hell, which St. PAUL means by height and depth: not possibilities, as life, death, famine, sword; not impossibilities, as for Angels, Principalities, Powers, to join together and endeavour the diversion of his heart from God, ●ot 〈◊〉 other creature. Thus he amplifies his ●ove, intimating that not only all things which really exist cannot divide it from GOD, but no other thing that might be should be able to estrange it. If God should create more excellent creatures than any are, how excelling soever they should never alienate the affection of a pure heart from the Lord himself. That of DE K●MRIS agrees with the experience of a Spiritual man. De imitatione Christi, l. 2. c. 6. Refusal to be comforted by any creature is a sign of great Purity and inner repose. The pure h●●rt denies conjunction with any creature and 〈◊〉 〈◊〉 above, 〈…〉 after the 〈…〉 of God himself 〈…〉 of his 〈…〉 aside Riches, CHAP. 3. Honour, Pleasure, Earth and Heaven, Angels, Archangels, Cherubin, Seraphin, stand you also aside. It is immediate union with God himself, and the sweet confirmations of his love made by himself in his own person that I seek, and which alone can content me. CHAP. III. Of the Excellency of Purity. WOrthily RADULPHUS FLAVIACENSIS on Lev. 21.28. Whatsoever living thing is consecrated to God, it must dye; They that are CHRIST'S crucify the flesh, and the affections thereof: let men therefore praise their Fast, their Watchings, their relieving the Poor, their visiting the Sick (sancta sunt ista omnia) these things are all holy, but if any purifying his conscience before God, mortify the vices thereof (hoc sanctum sanctorum est) this is the holy of holies, whose praise is not of men but of God. Naturally, look how much more excellent any creature is, so much more simple and pure: and the most perfect condition of the creature is to retain its simplicity and be purged from all things adventicall and meaner than itself, By Purity the Soul returns in God's help to its original integrity. and this none can be ignorant of, that any 〈◊〉 in polluted by mixture of that which is base than itself, as gold by that of silver, wine by that of water, whence PLATO a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. defines purity, a separation of the worse from the better. Now for that all things in the world are inferior to the soul, the mingling itself in them defiles it: and as it separates from them it grows purer, and more accommodate for God. In like sort things are improved by ingredience of that which is better than themselves, as other metals by that of gold. judge then what the prerogative of Purity is, whereby the soul inheres in God, and comes to be one with him that is infinitely good. It is an elegant observation of St. VINCENTIUS b Domin. 15: ser. 15. that a Pope or Emperor receives more honour from being God's servant, than a commander of men: because every creature that is middle, between inferior and superior, takes greater dignity from subjection to the superior, then by dominion ever the inferior; as water takes pollution from the earth, purification from the air. If there were any grace diviner than Purity, GOD that i● the Ocean of all perfections, would not from it be called light, and call his 〈◊〉 Children lights, as keeping their Purity in co●●●●t ge●erations, as the Sun beams do theirs, when they shine on most impure places, th●● holy Eph●●● c De perfections M●na●●i. p. 474. gives the reason, Blessed 〈◊〉 the p●●e in he●●●, because like the Sun, they shine even in darkness. Albeit our God and Saviour hath not in vain the name admirable, and all things that are his are wonderful: Nevertheless, nothing so ta●es Saints as his holiness, and bears them into eternal admiration. Psal. 57.4.10. Holy DAVID in God praises his word, magnifies more the goodness and holiness of God in his word, than his highness and greatness in the world, and therefore gives the book of Scripture the prelation to the book of Nature. The holy Angels that are of all creatures the nearest to God, and see him in his light; cry holy, holy, holy, Lord God of Hosts, Psa. 6 3. Rev 4.8. Thrice holy Father, Son, and blessed Spirit, as admiring God for his holiness, and rejoicing therein to be like unto him. The Seraphims that have high degree among Angels, burn most in the love of God, and sing most in the praise of his holiness, crying, to utter vehement affection in them, and joyful adoration of the holiness so repeated by them; the holy Angels and perfected spirits, might cry all and only wise, omniscient; and innumerable other Epithors of divine exaltation, but without ceasing, they reiterate the memorial of holiness, as most pleasing to God of all his titles, and for the honour whereof he principally ordained the greatest of all his works, God's incarnation, and man's redemption. Whence we may be astonished considering the dulness of lapsed man, that having possibility and commandment to be holy as God is holy, nills that, but would fain be like God in greatness, not in goodness, forgetting that the devil and man sell, for that the 〈◊〉 and the other as St. GREGORY d In job. l. 29. c. 6. Esse Deo similis non per justitiam▪ sed per potentiam concupivit. notes, CHAP. 6. was affectate to be like God, not in purity, but in power: men are desirous to follow CHRIST on the water but not on dry ground, ambitious to be like him in miraculous actions, not studious to take after him in the moral. But whatever carnals may fancy, who so as have any sense of holiness, desire likeness therein to God above all other things that are excellent, and wherein they might possibly resemble God. For B●loved, ponder all the degrees wherein it is possible for men to be like God: are they like him in being? So are stones. Are they like him in motion? So are stars. Are they like him in life? So are trees. Are they like him in sense? So are beasts. Are they like him in reason? So are Devils. There remains only being like him in Grace, and so are none but Saints and Angels. Why then resolve we not, that the best that can be in the Creature, is to be pure as GOD is pure? To be pure God, is impossible for the creature, & sicut Deus, to be pure as God, is the next altitude thereunto, hence that word (Psal. 80.6) I have said you are Gods, is by the Fathers applied to the adopted and sanctified, as advanced to the highest representation of God. The Ar●●pagite among others passeth this sentence: e D. Dionysus de Ecclesiastica hierarchic. c. 1. There is no other way to salvation, but for him that would come to salvation to become a God. And what would he be 〈…〉 not be a God 〈◊〉 would he wish to 〈…〉 regards not to be like God. CHAP. 3. We say of those that are eminently gracious, that they have much of God in them, and the holy man is styled the man of God, Virtues what are they, f Lib. 4. cap. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be void of anxiety, duplicity, impurity. to speak with St. Damascene, other than Characters of the divine nature. Is not Purity and holiness the first and best robe of our nature, the grace of God's image us? We would be angry that any should deface and defile our portraiture, and do we imagine that God hath not indignation, that we suffer his image to be polluted in us, yea by us? Well might St. GREGORY NAZIANZEN be so urgent, g Serm. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let us fear only one thing, to fear any thing more than God, and to disgrace his good image with our naughtiness. The Psalmist hath not in vain joined, holy and reverend is his name, Psal. 111.9. But for insinuation that no quality strikes such reverence on others, as that of holiness. Let no man despise thy youth (1. Tim. 4.12) but be an example to believers in all purity: which will raise thee above contempt. doubtless there are not upon the earth any such despisers of true sanctity as Machiavellians, yet Herod whom CHRIST surnamed the Fox, Mark. 6.20. for his subtlety in the craft of a profane Politician, that HEROD observed the Baptist with much reverence and fear, because he knew him a just man. Purity and righteousness is a ray of divinity, and therefore imprints more awe and admiration upon beholders, than riches, honour, strength, bea●●●●, eloquence, learning, or any 〈…〉 qualification. CHAP. IU. CHAP. 4. How Purity is caused and maintained. Ye have purified your hearts by obeying the truth, 1. Pet. 1.22. The regenerate are renewed in the holiness of truth, Ephes. 4.24. Holiness effected by truth, error pollutes; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is truth that purifies, and right Catholic saith, Act, 15.9. Sanctify them in thy truth, joh. 17.17. And the truth that sanctifies is not that of Philosophy and humane demonstration, but that of scripture and divine revelation, this truth purifies, as it is taught and proposed by holy Church, which is therefore the Pillar and foundation of truth, 1. Tim. 3.17. Whereupon in the Creed after the holy Catholic Church, succeeds the communion of Saints, because there is no true sanctity, save in the holy Catholic Church, the best in Heretics and schismatics is hypocrisy and superstition. Now if any wonder that such should live precisely, let him understand that heresy and schism (Gal. 5.20) are fruits of the flesh, and therefore consonant to corrupt nature and not crossing the reign of sin, and in that regard hath the 〈◊〉 and our flesh are not against 〈…〉 so for demureness and 〈…〉 grace them. Whereas 〈…〉 against 〈…〉 back, and the devil hinders admitting and living in accord to them. Not to go fare for instance, you see the judaizing sabbatarians and ridiculous pointers as more erroneous, exceed in pretence of sanctimony and zeal the hottest unconformitants. Thus of old Nestorius and Eutyches, and well nigh every ringleader of untruths, ushered in their accursed falsehoods with great sedulity in preaching and appearance of devotion. The Scribes and Pharisees were a generation of vipers, for that they taught pestilent opinions, that destroyed their mother-Church, and poisoned their followers, yet they had a righteousness, and very bewitching and popular shows of godliness. Upon these grounds I will satisfy, if they will be satisfied, the Patronesses of unsound and schismatical speakers, and no readers; that make allegation that our Parishes are full of notorious ill-livers, and unclean creatures, when as the places where their teacher's exercise are most reform. First, they shall give me leave to demand this question of them, whether were better the Scribes and Pharisees, or the Publicans & sinners? And I dare say for them that the Publicans and sinners whose vices were indefendible, and written in their faces, were nothing so ill nor dangerous as the Scribes and Pharisees, who leavened their Country ●●●h a venomous Creed, and graced their new arti●●●s with civility and curious demeanour of themselves, the bane of whose doctrine was more perilous than the contagion of the others life. CHAP. 5. Then to return them answer, we confess that too many in our Churches are rotten and unsavoury members, for whose amendment we preach and daily pray, expecting their conversion in God's time, for the interim while they abide in the obedience of the Church, their skin is more foul, but their minds are not so corrupt as be those of the factious Brethren, that resist the Truth, abhor the Discipline, despise the government of the Church, withstand antiquity, introduce many prejudicial novelties against the Sacraments and divers others weighty points of Religion. Our stray Sheep run their own riotous and wrong ways, but they think not themselves wiser than the whole Church and State. You shall have of the wildest of them, that will not against all reason and godly manners; sit at the Gospel, at the Creed, at the Lords Prayer, at the Confession and Absolution of their sins, their spirits are not so remote from inclination to our Saviour as n●● to bend their bodies, and yield some observable obeisance at his venerable name JESUS. Lord that many of these who insult over others as impure, should not attend how they defile themselves in the very midst and means of their purity! Tho they hear much, yet gadding from their own leaders to unlearned declai●ers, are they not unclean, though they strictly keep (to speak to them in their language) Sabbath; yet if they profane Holidays, established by good authority though they make long prayers in private houses, CHAP. 6. yet if they contemn the most religious prayers of the Church, are they not unclean, though they receive often, yet if it be with that abominable irreverence which I dread to mention plainly, are they not most unclean? Sectaries would persuade the eluded world, that our Preachers are enemies to perfect Christians, because they are as vehement against them, as they be against people of open misdemeanour. But they may, and the whole world with them take witting, that the faithful dispensers of CHRIST, do to their power cry down all the sins of the time, and that their Lord hath in special required that they should not spare but cry aloud, & lift up their voice like a Trumpet, Esa. 58.1.2. to the conviction of Hypocrites; and that our sweet Saviour himself, was most bitter against them, and said not, W●e be to the Drunkards, we be to the Fornicators, etc. for they denied not their sins to be sins, they made it not conscience to practise them; whereas he many a time redoubled, W●e be to you Hypocrites, Scribes, and Pharisees hypocrites; because they bore out their courses for pious, and defended their opinions and practices as expedient to life. No marvel then, if we be tender of them that confess their sins, and insinuate lovingly to break them 〈…〉 they acknowledge evil, and force the Word more earnestly upon the conscience of disobedients, that maintain their doings good, and that think none good do otherwise. They complain that their Professors are discountenanced in all parts, and will not regard the reason thereof, that they no sooner begin to profess but they turn practisers against the Church, take up contrariant opinions, distaste her Orders, dispraise her Governors, and at least in every corner murmur and groan against her, and which of all things she most abominates, upon their knees they twice a day beg that she might be metamorphosed into another Amsterdam. When as in all ages Spiritual men, St. ANTONY, St. BENET, St. BERNARD honoured their Churches and Rulers, brought in no new opinions, nor orders for Gods public worship. All their care was to excel others in Piety and sequestration from the world, they were for their Churches, and Churches were for them, and they that could not equalise did canonize them. Had they in their Pulpits and Cells, nothing but exclaimed against the received doctrines and ceremonies of the Church, the Bishops and Clergy that interred them under Altars, would have thought it honour enough to have buried them as St. Gregory did an hypocritical Monk, under a dunghill. CHAP 5. Pass in your thoughts over Seas, believe me not if there be any Church in the world endures like use, what should I remember Rome, Alexandria, Antioch, Constantinople, Russia, Armenia? Will the Lutherans tolerate any that are known to disallow their Doctrines, disuse their rites? Will Geneva suffer any that approve not all her Doctrines, observe not all her orders? And shall the Church of England much more agreeable to the Primitive Church than they are, cherish in her bosom those that would eat out her bowels, be in her, but not of her? Let our Complainers, as godly men have done in former ages, and now do in other Churches, reverence their mother Church, teach her doctrines, use and commend her Ceremonies, honour her grave Fathers and learned Clergy. Themselves and their disciples differ from others but only in purity and study to please God, and then if any open their mouth or hold up their hand against them, all our Preachers and Magistrates will be for them; otherwise let them be silent if they be silenced, and excuse our Governors, if they punish their untruths and unconformities, and us if for Sions sake we cannot hold our peace, and for jerusalems' sake we cannot but maintain the integrity of our Mother. Nor let them take on as if they were adversaries to Purity, that disfavour Puritanitie, which assumes some form of godliness to repugn the truths of GOD, and credit the dissensions and troubles that they make in the Church and State. Nay we are and God forbidden we should not to the utmost be exhorters to Purity, CHAP. 4. and reverencers of the pure in heart and life. And beloved, why will ye not all be of their honourable company, that are pure of heart and conscience? If any say he would but he cannot, let GERSON a Tom. 2. Serm. 1. I● festo omnium Sanctorum. Si dicis vellem benefacere, vellem mundus esse conscientia, vellem abstinere à peccatis, sed neque●, ●oli frater dicere nequeo, sed ●●lo, certè potes, sed non vis juvarete. prevail with him not to say I cannot, but I will not; certainly thou canst, but thou wilt not help thyself Because God prevents all with sufficient grace, and is always ready to assist them doing, and to do; therefore thou canst not, because thou wilt not leave sin and be pure. 1. john, 3.3. Purify we then ourselves by especial penance after any deadly sin, Luke 15.3. By lifting up pure hands in Prayer, which is most operative to purge and elevate the mind. By frequent use of the most reverend Sacrament, the divinest sustenance of a pure heart. By watchfulness and jealousy of all things suspicious to stain a soul. By much exercise in good works, all and every whereof raise to similitude with God, and leave upon the heart a tincture of purity. He that long since wrote in the name of b L. 4. c. 16. p. 513. Sanctificatio rationalibus creaturis, bonorum operum exhibitione & meritorum praerogativis conceditur. Ibid. c. 20 p. 598Vitae munditiae secundum meritorium distantium singulis exhibetur, dice●te v●s● electionis, unicuique data est gratia secundum mensuram. Gordon de varletate rerum. l. 8. ●. 4●. Charlemain against the adoration of Images, says that Sanctification is granted reasonable creature's, by performance of good works, and according to the prerogative of them. Naturally the Soul is refined by abstinence, by exercise of good arts and good manners. How much more shall it be purified in and by holy fasting, religious converse and sacred contemplation, used in Catholic faith from a pure heart to godly intents. Lastly, let us wash our souls in the crystal fountain of God's holy Word, hearing, reading, and continually meditating of the same, which is most acceptable to God, most contentful to the good Angel that attends each of us, most offensive to the wicked Spirits that besiege us; For as ORIGEN c In Num. hom 27. hath it, It is to them, above all kinds of torment, and all pains, if they see any devote his endeavour to the word of God. Ye are pure through the Word, joh. 15.3. Hide we then that in our hearts, that they may be kept clean. And if through natural debilities, they cannot retain it as they would, let not that overgrieve the well disposed; because as a soul seive is cleansed by the water that runs through it, so are our Souls by the Word, and wholesome instructions, and discourses, which they desire to remember, and do not retain. d Ex vit. Patrum, part. 2. fol. 168. You may read in the lives of the Fathers, how one bemoaning himself to an Abbot, that oft hearing the monitions of the Ancients he retained nothing, was bade to take one of two empty vessels, which chanceably stood by, and put water into it, and wash it, which done, the Abbot asked whether of the two vessels was the cleaner, and was answered, that into which the water was put; then the oldman said to him, so is it my son, with the Soul that frequently heareth the words of GOD, though it retaineth nothing of the things which it inquires, yet it is more clens●d than that which asketh nothing. CHRIST'S blessing, CHAP. 5. and the blessing of his Church, and the goodwill of his Ministers, is and for ever be upon his servants, that by the ways aforesaid, and their like pursue this Purity, that follow after holiness and peace. CHAP. V Touching the necessity of Purification. CASSIAN doth not amiss conclude, that a Collat. 19.2. the Active life may be continued without the Speculative: but the Contemplative, cannot be compassed without the Practic. Sanctification is necessary to efficacious knowledge and blissful sight of God, without holiness none shall see God, Heb. 12. Wisdom enters not into an impure S●ule. Sap. 1.4. Tollatur impius ne Deum videat. Es. 26.10. S. Aug de quantitate animae. c. 33. Neither is it possible with a foul and dusty glass to take the representation of Images, nor with a mind darkened in passion and prejudice, to undertake the illumination of the Holy Ghost▪ b Epist. 64.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is the resemblance of St. BASIL. The pure light is irksome to eyes affected with ill humours; so is God's holy nature and will, to minds corrupted in sin; therefore they put fare from them him and his Sanctifying knowledge. joh. 21.14. An impure one cannot look on the brightness of true light, and that which is a pleasure to clean minds, is a pain to c S. Leo. serm de bea●it. polluted. Two things are requisite to sight, convenient distance and attention, Purity supplies them both, for it sets the heart near God, and renders it vacant for God. They are severally mentioned, Psal. 46 8.10. Venite & videte. Vacate & videte. Verse, 8. Come and see. For as in the bodily eye, remote distances make the discerning of that which is seen obscure, but the approach of the beholder makes that which is discerned manifest: so in the sight of the mind, he who draws not near to GOD in good-doing, and acts of grace, cannot with the eyes of the mind, purely behold God and his works. Hence came that of St. ATHANASIUS d De incarnate. in fin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the great, Without a pure mind, and resembling the Saints in life, a man cannot apprehend the mind of Saints, for as if one would see the Sun he purges his eye, and purifies the innate light within, to discern that which shines from without, or if he would behold a great City, he goes near to it; so he that would comprehend the mind of Divines, must cleanse his own mind, and draw near to them in similitude of life. Vers. 10. Vacate & videte. If the mind be otherwise busied, it oft sees not what stands before the eyes; so MARTHAES' cumber and MARY'S contemplation cannot consist. The mind must keep holiday from vain labour after Riches, Honour, Pleasures from Envy and all wickedness against our neighbour, that the Soul being still and disquieted with no passions, the irradiation of God may come clear and perspicuous, as in a bright mirror for a type of this, Levit. 14.8. the cleansed of his Leprosy, after he returned into the Camp, was to abide seven days out of his Tabernacle; Because when the soul desists e Radulph. Flau. from sin, it must tarry to a Sabbath of rest, before the conscience afford it a repose, that it may dwell in God by sweet contemplation, and God dwell in it by divine illustration. This is the reason why many of the more perfect Saints were so contemplative and able to inhabit a long time in the secret places of the most high, Psal. 91.1. for that having mortified in themselves all earthly desires that could keep a long vacation for God, and with inflamed affections continue heavenly intercourses. St. PAUL is struck blind and then given to see, the mind must be abstracted and turn the eyes from vanity and created perfections, or it is not apt to fix the heart on God and meditate the wonders of his Law, 1. Reg, 19.15. ELIAS covered his face with his mantle when God passed by; for a man ought to avert his eyes from all Creatures as unworthy when he would behold the glory of GOD. And when man tastes the bread of Angels in contemplation, f S. Odo Cluniacensis serm. de Magdalena. The sweetness thereof means the Soul from all things sensible, and from the trouble of their cares, that it sets aside all Temporals, and longs to be alone with God. CHAP. 7. They that would be accurate students of CHRIST, must refrain not only from forbidden fruits and pleasures, but from tolerable delights, that they may be the more transported into heaven. For ordinary Christians it shall be well if they so order their lawful pleasures and affairs, that they lose not themselves in them, but find and see God in the creature; which rule is laid us down by St. GREGORY, The heat of business is then rightly g In 1. Reg. l. 5. pag. 419: Actionis fervor tunc reste disponitur, cum sic insistimus operi, ut tranquillo cord, eum cui opera nostra consecrare nitimur, videamus. tempered, when we so follow our work, that we may with a quiet heart see him unto whom we labour to consecrate our works. CHAP. VI Of the sufficiency which Purity hath unto the sight of God. THe Soul that charity hath made blind to all things under God is meet to see God; we are taught by a In Eccl. 7. Practica est praevia introductio ad Theoricam. Olympiodorus, That the Practic is a previous introduction to Theory. And therefore Socrates did wisely begin with Morality and urge virtuous living, that the mind might thereby be advanced to higher knowledge, as was long ago noted by b Tom. 1. l. 4. c. 14. Freculphus, Zach. 11.17. If a Sword be upon a man's right hand it son strikes out his right ●●e. Thus St. NILE, c In Asce●ico p 940: The cunning and action of the right hand being neglected through sloth, extinguishes with itself the light of Contemplation. Vices, CHAP. 6. are as ill humours in the eyes of the heart, they dim the visive faculties in Spiritual things. 2 Pet. 1.8.9. He that is without the sundry graces of the Spirit, is blind with the dissembling Pharisee, cannot look up unto God in matters of Religion, cannot see a fare off; that which is within the veil, our future retribution. Purity rids the Soul of these humours, and so the heart is a clear glass, apt to gather and reflect divine irradiations, and represent the Image that shines from the Word. 1. Tim. 3.9. The mysteries of Faith are held in a pure conscience; Wherefore the exposition of St. PRIMASIUS e In Apoc l. 2. Vbi purus intellectus & habilis ad intelligendum. is pithy, Blessed are the pure in heart where the intellect is pure and accommodated to understand. What is the incorruption wherewith we are to serve God, Ephes 6.24 f Incorruptio vice est castitas corporis, & puritas mentis,— In tractatu super venite ad me omnes, inter opera johan. Gerson. but purity of fl●sh and spirit, putting away sinne the sole impediment of divine information, and duly preparing the intellectuals to see God. Take we then our Lord's counsel, Revel. 3.18. Anoint our eyes with eyesalve that we may see, as Ruricius g Ruricius, l. 2. Ep. 16. Collyrio bonorum operum oculos cordis acuamus, ut illic Deum videre possimus. moved his friends with the eyesalve of good works, let us sharpen the Eyes of our heart, that we may there see God. The pure in heart may boldly crave to be instructed of God, as ready to embrace all his truth in love, and desiring to know all the pleasure of his will that they may fulfil it, Psal. 119.10.34. St. MAXIMUS saith, h De virtute & vitio centur. 3 Sent. 27. Ibid. sent. 42. 45. Virtuous affection is the face of a contemplative Soul raised to the altitude of true knowledge, and without doubt Spiritual actions are the Eyes of that face. That the perfecting of the Practive part not the Speculative makes way to divine vision, evinces it intended, & obvious to all even the unlettered, for the meanest servant may have a pure heart. joh. 7.17. CHRIST requires the doing of his Father's will for the knowledge of his doctrine, intimating that the dispose for supernatural knowledge by which the Soul is directed unto happiness, lies not in dexterity of wit but in purity of heart. And joh. 14 23. he promises, that his Father and he will manifest themselves to them that love him and keep his Commandments, signifying that the heart which purely affects good things shall not be deserted of convenient knowledge, whereas the head that would know much for discourse and not for practice, may see many things in common light and nothing in the light of life. A head as large as salomon's without a pure heart, confers not so much to inwardness with God and initiation into the mysteries of his Kingdom, as doth purity of heart in a shallow brain, which forced that ejaculation from a devout man! O most loving Lord JESV CHRIST, thou lovest him that preserves his i Idicta de amore divino, c. 17. Qui servat munditiae puritatem. Purity incorrupt, for like loves its like; and because thou art pure and of all the most pure, therefore thou lovest the pure and makest them of thy counsel, as it is written, Prov. 22.11. He that loves pureness of heart the King shall be his friend. Keep we then with all diligence the white robe we received in Baptism undefiled, preserve we the virgin integrity with which our souls were there endowed, CHAP. 7. strive that there may be no spot in our face, nor wrinkle in our ; for the liker we be to God in purity, the liker shall we also be in knowledge. Here we are pure but in part, and therefore know but in part, when we shall be pure as God is pure, we shall see God as he is, and know as we are known. CHAP. VII. How fitly the Pure as rewarded with God's sight. I Have at length done with the gracious preparing of the mind for GOD, and will now proceed to the glorious revealing of God to the mind, the pure in heart shall see God that is the portion of their bliss, to know God as he is knowable, imperfectly here in contemplation, all-sufficiently hereafter in beatifical vision, which is the greatest testimony of divine love. john, 14.21. My father and I will love him and show ourselves unto him. To be short, in this reward we may distinguish the fitness and the fullness, the fitness both in respect of the quality and in regard of the quantity. First, in respect of the quality, the grace fitted the heart to see, the reward ministers the best object to the sight, and the pure heart is blessed with the sight of God that is purity itself, Psal. 18.26. Tit. 1.15. To the pure all things are pure, God is always before their eyes which therefore stay not in the creatures, but by use of them lift up the heart to God. It is a true saying of de Kombis, a Lib. 1. cap. 1. As in our Country GOD is the glass in which the creatures shine, so by the way the Creatures are the glass in which God is seen. Undoubtedly if we bear a pure heart in our breast, every creature will serve us for a Book of learning and glass of life: seeing there is not so poor a creature in which we may not espy God and his praise and goodness, filling all things. That we may reverence God in his creatures, observe his work in them, and improve them in some measure to the pure ends, for which they were made. But to the impure and unbeliever nothing is pure, they gather soil from the best gifts of GOD; because there is no creature so good if but it be rested in, it abates the purity and dignity of the soul made for God, and meet to be in communion with him; and because the defiled mind and conscience of the impure, draw from every creature what is agreeable to themselves. Secondly, for the fitness in regard of the quantity that stands in this, that as all that are pure see God; so the more pure any is, the more he sees God; after the assertion of blessed PAULINUS, b In Epist. ad Desiderium, quanto purior cord, tanto capacior Christi. The purer that any is in heart, the more capacious of CHRIST; which is verified in this life in the sight of grace, in the other life in the sight of glory. In this life, that of Hesychius c Cent. 1. sent. 71. holds; So much the more copiously shall men see God by how much the more studiously they purge themselves. God so fare communicates himself to pure minds, that St. ANTONY the great, a man experienced therein doth in this wise exhort to Purity, d This Hesychius cities out of B. Athanasius in the life of S Anton. Cent. 2. sent. 77. Be we of pure mind, for I believe that a soul purified throughout in every power, and standing now in its own nature may become so quicksighted as to see more acutely, and matters more remote than the Devils can, as which hath GOD revealing unto it. In the life to come, God shall be seen and known; as the Theologue resolves, after the proportion of our e Naz. de Baptismo ad fin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Purity. The Saints shall be by light of glory advanced to similitude of God void of defect, yet as a quality admitting degrees, one exceeding other, and none equalling CHRIST's humanity; which St. FULGENTIUS f Ad Ferrandum qu. 3. p 75. Illa divinitatis indesinens vesio, ipsa fit beatitudinis indificiens plenitudo, inde enim sunt beati mundo corde quia Deum videat, in tantum ergo divinitate Sanctae trinitatis videbimus, in quantum capiemus dono gratiae ut videre possimus. St. Ephrem. De mansionibus beat. p. 19 St. Isaac de contemptu mundi c. 17. deduceth hence in this sort, The endless vision of the Deity be that the indeficient fullness of felicity, for thence are the pure in heart blessed, because they see God; wherefore we shall so fare see the Deity of the whole Trinity, as we shall receive by the gift of grace, that we may be able to see. To which I shall add that of the worthy authors ELTHERUS and BEATUS: g L. 1 p. ●59 Quantum plus dilexit proximum, tantum & illic plus videbit majestatem Dei. S. Ephrem. de vita religiosa pag. 547 S. Eligius apud B. Audoenum. l. 2. 16. Radulph. Flaviac. in Lev l. 19 Walter Hilton in the devotion all Book joined with Hanpole p. 193. How much the more a man loves his neighbour here, so much the more he shall see there the majesty of God. As though all bodies rise in glory, yet they have their distinct lustres in the day of Revelation, wherein the different conditions of the Souls in glory be expressed in the body. 1. Corinth. 15. There is one glory of the Sun, and another of the Moon; So albeit that all glorified souls do see GOD, yet in that sight there is one degree of them, who in the burden of the flesh made it their chief and constant work to purge their soul to that intent; another of them that encumbered themselves with worldly cares, and hardly were divided from the world by the violence of death. Likewise as there are divers orders of Angels among whom the higher exceed the lower in extent of knowledge, as St. chrysostom h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— St. Athanas. de communi essentia Patris & filii, & spiritus Sancti. reasons of that, Ephes. 13.10. If Principalities knew not, much less did Angels know: yet all of them see the face of God. Thus when the day comes that men shall be equal unto Angels, and the measure of a man be as the measure of an Angel (Revelation 21) some more unlearned man that studied purity may have the place of a Seraphin, when a great Clerk that was more forward to read then to pray, may be but in the rank of an inferior Angel. CHAP. 8. CHAP. VIII. Of the fullness of that bliss which Saints enjoy upon Earth in contemplation of God. SO much suffice for the fitness, weigh we now the fullness of the reward, they shall see God, and he being the truth, Prìmum verum, & summum bonum. our minds were made to know the good, our wills were made to enjoy the sight of him as intellegible, in this and the other world is the utmost consummation of our intellectual faculties in both; as St Basil more largely prosecutes, a In martyrem lulittan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The knowledge of God to them that are counted worthy thereof, is the supreme of all good things, to which all intelligent nature aspireth, which God gvie us to partake in purifying ourselves from the affects of corruptible flesh. And again brethren, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. 139. ad fin. Think not the Kingdom of God to be aught else then the true understanding of things that are, which the Scriptures also call blessedness; for the Kingdom of heaven is within you. But let us severally expend this fullness as it concerns Contemplation while we live by faith, and vision when we shall live by sight. For the former, the highest happiness of a traveller is to see God in CHRIST, and to be made privy to his good, holy and perfect will, to apprehend in their proper Species and operations his divine verities, such fight therefore is the aim of a comtemplator. And in this our pilgrimage, we never are in such a paradise, as when we be rapt up in holy meditations of God, and the profound mysteries of our Lord CHRIST. One could not be happy had he all created good, but all our Felicity stands in GOD, c Thom. de Kemp. de imitatione Christi. l. 3. 16. not as he is seen and praised of the simple lovers of the world: but as Christ's true believers look to know him, and as the Spiritual and pure hearted whose conversation is in heaven, do sometimes taste him. Psal. 65.4. O God of our salvation, happy is the man whom thou causest to approach unto thyself; it is heaven to be with God, when God therefore draws us near to himself, this is heaven upon earth. When we draw nigh to him, he gives peace and quiet to all our powers and affections in him, and when we are not nigh him, there is nothing but perturbation and vexation in our minds, running wild and distracted after endless varieties and vanities. Wherefore for a Christian to sail in full gusts of the Spirit, and by divine contemplation to be advanced above sensible devotion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and have the mind drowned in the depths of God, and his incomprehensible grace; these are the plain first fruits of heaven, and the abundant recompense of our Practics. The divine light is as darkness, invisible for the excelling and supereminent 〈…〉 of, and inapproachable for the 〈…〉 of supersubstantial lustre flowing from it, in which, the drawer near to God is overwhelmed, 1. Tim. 6.16. That light cannot be attained or guessed at by any argumentation or Art of man; otherwise it had not been affirmed inapproachable. The Lord should have been a finite God, if we could have fully conceived him; therefore the less we can comprehend him, the more we have to admire and adore him, and in that we see him not, we may touch him, as discerning him to transcend all knowledge, Psal. 139.6. Darkness is God's pavilion, in this life none see him, in the other none comprehend all of him; God appeared in a thick Cloud, Exod. 19.16. which cloud was to obscure all things that were not God, that so God might be discerned. 1. King. 8.12. In the thick darkness GOD will be seen, when all the Creatures are out of sight and respect, and the soul measures not God by them, but perceives him without and above them, an infinite being, of which all the Splendour in the creature is but a dark shadow. In this dark all things will be indifferent to us, when we judge not of God, by aught in the Creature, but find him alike in all, alike without all, and therefore do not distinguish nor 〈◊〉, but let him afford us himself in what he please, or remove the creature to reside in ●s 〈◊〉. This is a great privilege in the time of 〈…〉 if we draw ●igh unto 〈…〉 pure and humble Souls he will draw nigh unto us and compass us with his bright rays, and thereby inflame our affections, and sublimate us above ourselves and conjoin us immediately to himself to become one Spirit wih him, as the Iron in the fire becomes fire, yet remains Iron, a taste of which elevation is so glorious, that Heaven and Earth are shadowed in comparison thereof, which may induce us daily to set apart some space of time to recreate our Souls in ISAAC'S walks, and forget the world in the thoughts of God, and cease not till we can say, My meditation of him is sweet, Psal. 104.34. and that we have some relish and sense, how gracious the Lord is. The contemplation of God is like a glass exposed to the Sun, transforms us more and more from glory to glory in his blessed Image, 1. Corinth. 3.18. Psal. 57.17. I will attempt to translate another strain of e In Psalm. 129. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St. BASILS', that is; The true beauty and most desirable and visible alone to him who is purified in heart, that is all about the divine and blessed Nature, on whose lightnings and grace whosoever fixes his eye, participates somewhat from it as it were in a tincture, dying his own sight with a flourishing lustre. Psal. 4.6, 7. Lord lift up the light of thy Countenance upon us, and thou shalt put gladness in our hearts. For as f Gradu. 30. Climacus takes up a Simile, If the face of a Friend, whom we love, doth most truly change us, and render us all chearie, and pleasant, and void of heaviness; what shall the face of GOD do, coming invisibly on the Soul that is cleansed from all filthiness: CHAP. 9 CHAP. IX. Of the fullness of this Beatitude in beatifical vision. FOrasmuch as Man is an intelligent creature, therefore his Happiness must needs be in the acts and exercise of his intellectuals; hence our fruition of GOD is set out by sight, john, 17.3. The prelation of Man above Beasts, is to know his Maker, the highest exaltation of man in the best and immediate knowledge of his maker, if 1. King. 10.48. the Queen of Sheba was strooke with admiration at the order of SOLOMON'S Court, how shall it not be full happiness to see the form of the celestial Court? I extol the wit of PICUS Earl of Mirandula; a In Heptapio, in proumio lib. sept●●i. Haec est vera faelicitas ut simus v●us cum Deo Spiritus, ut apud Deum non apud nos Deum poss●●●mus, cognosc●m●● sicut 〈…〉, ille enim nos, non per nos, sed per seipsum aguavit, ita & nos cognoscamus illum, per ipsum & non per aut, 〈◊〉 est tota mercer, haec est vtt● 〈◊〉. Naturally the Creatures cannot know GOD as he is in himself, but as he is in their selves. This is true felicity that we may be one spirit with God, that we may possess God in God; not in ourselves, knowing as we are known; for he knows us not by us, but by himself, so we shall know him by himself, and not by ourselves, this is the whole reward, this is Life eternal, 1. Cor. 13.12. That which mortals cannot, we shall see God as he is, 1. john, 3.2. and arrive to immediate conjunction with God without any creatures intervening, the Lord plainly and without any riddles manifesting himself and his Essence to us, in his own light, b Ostendum meipsum ill●, ●tique in forma Dei non in forma ser 〈…〉— In th●t 〈…〉 of him ●●lfe ●s eternal Li●e. joh 〈…〉. B Aug de Spiritu & litera. c 22. john, 14 21. And in the form of GOD not the form of a Servant, or any created form or representation. Luke, 12.37. The Lord disposes himself to reward in his own person the fidelity of his servants, and makes his faithful fit down in eternal rest, comes forth and ministers because he satisfies us with illustration of his own light, and immediately by himself and in his own person, we receive our repast, as St. Gregory c In Evang hom. 13. Transiens autem Dominus maistrat, quia lucis sua illustratione nos saetiat— expounds it unto us. We shall be as Angels beholding the face of God, not only his backparts, Exod. 33.20.23. as he is known in his effects, by his words and works; For the back parts are all notifications of himself d The back parts of God, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Nazian. serm 34 after himself, but we shall see his face also, Matth. 18.10. his nature and substance, that which is distinctive and essential to God; as men are distinguished and known by their faces; so God by his Essence, which knowledge of God is the end wherein meet all the desires of rational natures. And that natural desire in all Souls tending to see God, as St. ANTONINUS e Hist. tit. 5. cap. 8. sect 17. S. Aug epist. 111, 112. cap. 8. St. Greg. in job. L. 28. c. 28 Inter opera B. Athanasii disputationem cum Arrio. p 117 reasons, cannot be in vain; whence it appears erroneous to hold, that we shall not see the divine Essence. The request of MOSES, Exod. 33.18. I beseech thee show me thy glory, is the Petition of every good man. john, 14.8. Show us the Father and it sufficeth us; sight of the Father suffices a reasonable Soul, and without that it is not sufficed whatsoever it sees and knows, glorious are the sights which God here shows his pure-hearted; yet as it is in St CYPRIAN, f In Prol●go ad Cardinalia opera Christi. Nec tamen in hac visione plena potest esse sufficientia, donec in splendoribus Sanctorun in die virtutis suae, cognoscatur ratio gignentis & geniti & procedentis. They cannot be fully satisfied in those sights, till in the glory of God's Saints in the day of his Power the mystery of the Father, Son, and Holy Ghost be disclosed. When we shall see God as he is, we shall alike see all the Divine persons, because they are one in the same Essence, the Father in the Son, the Son in the Father, both in the holy Ghost, all in each, and each in all. So the Essence cannot be seen, without sight of the Persons, nor one person without the rest: otherwise PHILIP and his fellow Apostles would not be satisfied in the sight of the Father, if he could be seen without sight of the Son and the blessed Spirit, whom they equally desired to see. But when God manifests himself, as St. Gregory the Divine declares, g S. Greg. Nazian. in plagam grandinis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ineffable light receives the godly, and the vision of the Holy and kingly Trinity shining most clearly and most purely, and mingling its whole self with the whole mind, in which alone I chief place the Kingdom of Heaven. Because we shall see God as he is we shall 〈◊〉 knowledge of all the divine attributes which in him are one with themselves, and with the divine Essence, be divided only by our imperfect manner of understanding, and therefore in God's light present themselves as one primary object to the mind. Then, in th●ir platforms and Ideas we shall see the Ideas of all natural things in their several h joseph Angles in 4. part. 2. p 117. Quilibet beatus videt omnia quae in Deo formaliter id est quidditatiuè continentur, verbi gratia, attributa omnia, quae formaliter id est quidditatiuè conveniunt, constat ex B. johanne dicente, videbimus eum sicuti est, ergo & omnia quae sunt in ipso quidditatiuè, scilicet attributa omnia & omnes relationes, alioquin enim si beatos aliquod divinum attributum lateret, non illum sicuttest viderent, They see also in God the quiddities of all things, etc. kinds, (though not all individuals) for that Beatitude satisfies all natural desire; and the intellect hath a natural desire to know them, and therefore could not be at rest without knowing them. Now the Creatures are perfectly and pleasantly known in the sight of the Creator's wisdom, as in the Art after which they were made, than the causes of all hidden qualities and secrets in nature shall be evidenced in God, which is the ambition of Philosophy. Then the stupendious depths of Gods free grace shall be opened in the book of Life, together with all the Mysteries of God's word and our Faith, which is the perfection of Divinity. This seeing of God in his Essence, is no let but that one Angel or Saint may see more than another, and CHRIST'S soul more than all other; S. Aug. de Civitate Dei. L. 1. c. 6. cap. 29. for though they all immediately see God, yet he being infinite none can comprehend the whole of God, and every one apprehends according to his capacity, which is diversified by their degrees of grace; for after as they had here more light of grace, they shall there have more light of glory; B. Aug de verbis Apost. serm, 21. c. 7. in which they shall be strengthened to larger apprehensions. The finite seer cannot comprehend him that is infinite, therefore the highest orders of Angels are brought in covering their faces before God, as not able to comprehend his total i To apprehend God dignè prout est— Vrique est omni creaturae. S. Bern. in Cant. ser. 5 De Passione Dom. c. 17. S. Chrys. Sermn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Greg. in job. l. 10. c. 7. fullness, nor affecting it, which is impossible for creatures and would ruinated their beings, were they extended in infinitum beyond their reach. The Soul of our Lord JESUS, although it sees in God all things that are, have been, or shall be, yet it sees not all things that might be by God's omnipotency, but hath knowledge above all Angels and men, yet finite, and in its fullest glory hath not that knowledge of the divine Nature which the divine nature hath of itself; neither as our worthy Countryman GILBERT writes, k Super Cant. ser 40 Nec admitti potest in aqualitatem notitia. May it be admitted to equality of knowledge. So then to see God is not to comprehend him (which is only proper to God himself) that is to know God as he knows himself, and whatsoever is comprised in him and feifable by him. Howbeit which Gerson fitly observes, l In Patria dicuntur in patri● comprehensares esse, quoniam 〈…〉 ser●●dum totum poss● 〈◊〉 totum 〈…〉 vell● 〈◊〉 Cant. by 〈…〉 In Heaven they are said to be comprehensors, because they apprehend according to all their power, all their understanding, all their will. Thus PAUL will hold himself a comprehensor when he hath: attained to the very essence of God, and there apprehends all that he desires and can contain, Phil. 3.13. till when he is restless in his desires and endeavours of perfections. But that I may summarily discover the fullness of that Beatitude, which is 〈◊〉 seeing God, the vision of him who comprehends all good, must needs conclude all desires, and replenish all the powers and possibilities of the creature, a●d therefore sight of divine nature infers perpertuall confirmation in grace, because the understanding sees therein, and the will enjoys all eminency of good. 1 john 3.2. We shall be like him for we shall see him as he is. Hence it issues, that the privation of this blessed vision is the hell of hells, Idiota de morte. c. 18. to be punished from the presence of GOD, 2. Thess. 1.9. Departing from the eternal God is worse than entering into everlasting fire, the loss is infinite, the pain limited. The learned Father m In quo uno est requies. S. August. de catechizandis rudibus lib. 4.17. cathechizes, that where there is any right judgement, the greatest horror is not to see him in whom alone is satisfaction, and he makes a delicate n In Psal. 137.— Cui fueris iratus intereat, quem rap●re volucris rapintur, quem cedere cadatur, quam domnare damnetur, quem possidere possideas. supposition, that if God should come and speak with his own voice, and say to a man, Wilt thou sinne, sin do whatsoever thou pleasest, whatsoever thou affectest in all the Earth, be it at thy service, let thy anger be death, let men be beaten and condemned at thy will, or reserved to thy use, let none resist thee, none say what dost thou? none, I will not do what you would have me, none why have you so done? Let all those earthly things which thou desirest abound with thee, and live in them, not for a time but for ever, only thou shalt never see my face. Brethren why did you sigh, saving that there is sprung up in your hearts, the chaste fear that endureth for ever, whereby one would cry out and say, rather let all th●se things be taken away and let me see thy face. If men be in so great desire to see an earthly King in his state and glory; how much should Christians desire to see and accompany the King of glorious state in all his glory! Now beloved, this suspends all wonderment in heaven and earth, that a worm should be exalted to see God, fall'n man be restored and blessed with the same Beatitude wherewth God himself is blessed, for the blessedness of God is in seeing himself, & enjoying his own infinite beauty, B. Macar hom. 5. p 74. and that blessedness is imparted to us, for we shall see him and have fruition of his infinite nature and perfections, albeit not in his infinite measure o Etherius & Beatus, l. 2. p. 379. Perfecta requies est, quia Deus cernitur, tamen aequanda non est requiei illius, qui non à se in alium transit ut quiescat. S. Aug de Trinitate lib. 15. c. 16. who is his own blessedness, and alone understands all the infinity of his goodness and happiness. john, 17.3. This is life Eternal to know God, and rightly is it termed Eternal, because it altars not, because by reason of their seeing God their thoughts vary not. And for that, God is all in all unto the blessed, all their joy and blessedness is always the same and unchangeably before them altogether. For in the Beatitude flowing from the divine vision there is no alteration, as there is no change in the divine Nature, that which hath been is, that which is that is the very same which shall be, this is peculiar to Eternity that it is altogether at once, and hath nothing in it first or last. Which propriety the glory of Saints participates, for that the joy thereof is without all Succession, and is enjoyed all at once admitting nor dimunition nor increase for ever. So as the joy that is received throughout all Eternity, is perceived in every moment thereof; and the elect Angels and men secure of everlasting felicity, and having before their eyes Eternity replenished with joy, in every instant rejoice an eternal consolation. 1. Pet. 1.4. Our inheritance is incorruptible, impolluted, idefeisable. Incorruptible, to say, unchangeable, and ever the same; Impolluted, that is to say, immixed of whatsoever might stain or discontent; for there is no impure lust to disquiet, nor any thing to move lust: all things as in God are without all imperfections, all things are Life in him, all things Purity, and causing pure and glorious thoughts. Indefeisable, because the blessed are immutably confirmed in grace, and therefore cannot sinne, and therefore cannot lose nor lessen their happiness. Vnfading also, because as the Nature corrupts, so the content decays not; but as every unchangeable is perpetually as solatious, as in the first entrance; and though always the same, never tedious, because infinite; and therefore as contenting, so continuing desires. But I must end, discoursing of the joy that shall never cease: Wherefore in a word of St. PAUL'S, Heb. 4.1 Let us fear lest a promise being lest us entering into rest, any of us should so much as seem to come short. For, seeing it could not justly be counted grievous p Dionys. c●rtbus. de 88 Philippo & lac●bo serm. 4. to pass through the pains of Hell, if so we might be purged, and come to see God. What appearance of exception can there be against the easy task of going to Siloam to wash and see, to wash away unsavoury lusts, the riddance whereof out of the Soul, is above all the contents of the world, and after, and for that to see the GOD of all Consolation, and from the fountains head to drink rivers of Pleasure. To which he bring us, that hath washed us in his own Blood (Apoc. 1.5) JESUS CHRIST the righteous, to whom, etc. FINIS. BEATI PACIFICI. THE PEACEMAKER. A TREATISE OF PEACEMAKING, that handles the Seventh Beatitude. By james Buck, Bachelor of Divinity, and Vicar of Stradbrooke in SUFFOLK. MATTH. 18.19. D●cuisti concordiam simul junctam vinci omnin● non posse, quicquid simul petitur à cunctis, Deum pacis pacificis exhibere. B. CYPRIAN. Epist. 1●. Quicunque odio aut longinquâ inter se lite dissenserint, & ad Pacem revocari, diutinâ intentione nequiverint; à Sacerdotibus civitatis primitur arguantur, qui si inimicitias deponere, perniciosâ intention● noluerint, de Ecclesia coetu justissimâ excommunicatione pellantur. Concil. Agashease cap. 31. NON SUM MELIOR PATRIBUS. LONDON, Printed by B.A. and T.F. for JOHN CLA●●, and WIL COOK. 1637. BEATI PACIFICI. MATTH. 5.9. Blessed are the Peacemakers, for they shall be called the Sons of God. CHAP. I. Of Peacemaking, & the Peace that is made, and namely of Spiritual Peace. THere need no Prefaces to excite good will unto a Treatise of Peace, for the very name of Peace is sweet, and therefore a discourse thereof, naturally pleasant: haste we then to the discourse itself; CHAP. 1. and to avoid confusion, while I handle Peace, I will distinguish in the Beatitude, the blessed agents, the Peacemakers; and the blessing of those Agents, They shall be called the Sons of GOD. In the blessed agents I shall expend their work, Peacemaking, and also the extent of that work. To the First. The work that CHRIST here blesses is Peacemaking, the work of Righteousness is Peace, Leo serm. de Boatit. Extra dignitatem hujus nominis sunt improbarum perilitates capiditatum, foedera scelerum, & picta vitiorum. but the Combinations of evil lusts, the leagues of wickedness, the compacts of vice, are without the honour of this name. Peace as a fruit of the Spirit is only in lawful agreements, the wicked as wicked have no peace, they may have their confederacies of which that holds, which St. HILARY presses against CONSTANTIUS the Arian Emperor, Vnitatem procurat ne pau sit. he procures unity to prevent Peace. Consent in sin, and bad fellowship of Brethren of iniquity, Gen 49 5, 6. Esay 8.12. which the Scripture much detests and dehorts, merits not the sacred name of Peace, Psal. 34.14. 1. Pet. 3.11. if such peace should follow us, we ought to fly from it, and buy the sword that CHRIST came to send, Matth. 10.34. for the disbanding of sinful Conspiracies: the Peace we are to make, is concord in good, and to make such Peace is more than to take it existing and offering itself; namely, to do our best to bring it into being. Holy writ requires to this making of peace, seeking and pursuing, Seek peace and pursue it. Seeking notes, that we must look after it as a true good directly in order to salvation, as an ingredient of God's Kingdom, and the righteousness thereof, which we are to seek with our supreme affections and endeavours. Matth. 6.33. Pursue intimates violence and religious force to be employed for the production of peace. And the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) elegantly insinuates, that with such spirit as contentious men follow suits, we should contend and sue for peace, all our contention must be for concord, our strife for unity, our war for peace; Ad fratrem 〈◊〉 excidit. p. 116. we are (says blessed Ephrem) the soldiers of peace, and pilots in a calm. St. Paul moves the Ecbrewes (Heb. 12.14) to follow peace with all men, despising no man, neither thinking any so ill as not to regard his amity, and accord with him, peace was the ordinary salutation of God's ancient people, as who were to wish and seek the peace of all they met, and considering all men sociable creatures, to maintain at least humane society with them. 2. Chron. 19.2. Good jehoshaphat is blamed, not that he had a league of civil peace with wicked Ahab, but for a league of peculiar familiarity, and friendship, whereby he entangled himself to countenance his person, and be assistant to him when he went contrary to GOD. Mark with what enforcement the Apostle urges to peace with all (Rom. 12.18) If it be possible, so much as in you, make Peace with all: For that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He says not if it be facile, but if it be feacible, use all possible means for it, by yourselves and others, leave no courses unattempted to compass it, if you cannot find it, make it further what may pacify, forbear what may provoke; he makes not peace, that does not his utmost to produce it. So fare as is in you have peace, and if the averseness of another, hinders perfect peace which is not in the love of one, but the liking of divers; yet let there be peace ever on your part, no breach on your side, but good will affecting atonement also with them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dicturus cum omnibus hominibus pacem habentes, quia hoc di●ficile esse perspexit, praemisit si fieri potest, & subj●nxit quod potest fieri, cum dicit quod ex vobis est, quia fi nos ment charitatem erga odientes servare cupimus, & si illi pa●em nobiscum non habent. Nos tamen cum illis ●ine dubio habeatu●. Sixtus 3 Ep. 3. Finely SIXTUS the third, being about to say have peace with all men, because he foresaw that to be difficult, he premised if it he possible, and subjoined what is possible, when he saith, so fare as is in you, for if we desire to preserve in our mind charity towards them that hate us, although they have not peace with us, yet without doubt we have peace with them. As DAVID (Psal 120 7) speaks of himself, Ego pax, I am peace, all the interruption of it is by the importunity of my adversaries, as for me I m●y be called peace, being peaceable, as Peace itself. And that briefly of the good work of our blessed agents the Peacemakers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because we are to enlarge ourselves in the extent of that happy work, which is according to all the variety of peace, beatifical virtue flowing over all the kinds of Peacemaking. The Spiritual, the Economical, the Political, the Ecclesiastical; of all which I will orderly entreat. The Spiritual peace is in reconciliation with God, when repenting of sin, we are reunited to him, and revested in his love and grace. This is the peace of God, because there is no peace to the soul but in God, and from God. Out of whom and without whom, there is nothing but trouble, and pain, and infinite misery, he is our Peacemaker. That which St. Basil gravely determines, In Ps. 29. Perturb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Perturbation is caused by alienation from God, pray we then that the light of God's countenance, may shine upon us, that we may be in a constitution beseeming Saints, quiet, and meek, and every way untroubled, by the preparation of peace ready to every good work. The Lord will bless his people with peace (Psal. 29.11) The God of peace sanctifies and makes peace in the soul, through operation and sense of his grace, enables to subject the flesh to the spirit, affection to reason, and by the nurture of God and his discipline to hold correspondence with with him. Pax enim nostra à defiderio creatoris in●hoatur, et manifesta visione per ficitur. Quia videlin●t corpus ejus, quod ment inhabitatur, ● perversit desideriorum moribus, sub justitiae dispositione refrae●ctur. In Gal, 5.22 No p●taemus pacem in ea tantum esse quaerendum, sicum alio non jurgemur, sed tumpan Christi, hoc est haeroditas nostra nobiscum est, si tranquilla meus nullis pass●n●bus perturbetur. Great is the peace of those that love God's law, who enjoy all things with a testimonial of reconciliation and peace with God and his creatures, and have the creatures suppliants each to other, and all jointly to God, that they may receive virtues to be beneficial to them. Hos. 2.18.19.21.22. And they shall know their Tabernacle to be peace; which blessed Odo contracting the morals of St. Gregory, thus paraphraseth: Peace is either in the beginnings which Christ gives here, or complete when the believer departs into peace, for our peace gins by the desire of the Creator, and is complete by manifest vision of him, therefore the tabernacle of the ●ust hath peace, to wit, because his body that is enhanced by the m●nde, is bridled under the dispose of ●ustice, from the disorderly motions of lusts. Phil. 4.6, 7. The peace of God discharges the heart of care, and allays the perturbations of the whole man. joh. 14.27. Peace I leave unto you, my peace I give unto you, let not your heart be troubled: Strom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whereupon St. Hierom, Let us not imagine, that peace is only to be sought in this, if we wrangle not with others, but then CHRIST'S peace t'has is our inheritance, is with us, if a quiet mind be disturbed with no passions. How beautiful are the feet of ●he Ambassadors of the Gospel's, that be dispensers of this peace! Rom. 10.15. In very deed saith Clemens Alexandrinus, Blessed are those Peacemakers, who instruct and induce into that peace, which is in reason, and a life led according to God, them that be here impugned by ignorance in their life and erring course. Only we must beware that we delude not consciences with false peace. jer. 6.14. rather let us smite them with Christ's sword, that cuts asunder the bands of iniquity, than any ways cast them into carnal security, instead of spiritual peace. The pacifying & making up contentions amongst men quarrelling for worldly goods is good, but here (potior & sublimior pacificatio intelligenda est a nobis, S. Chro●ariu●. illam dicam qua homines gentiles, qui inimici sunt Dei, per instantiam doctrina adducuntur ad pacem, qua peccatores emendantur, & Deo per poenitentiam, reconciliantur, qua rebelles baretici corriguntur, qua ecclesia discordantes ad unitatem, pacemque formantur) justly are such called the sons of God, as imitating Christ the son of God, who is our peace and reconciliation. CHAP. II. CHAP. 2. Of Peace between Neighbours and private men, and of unnecessary lawing. Economical Peace, is that of the family, between husband and wife, Parents and children, masters and servants. 1. Cor. 7.15. Which if it be wanting division ruins the house, neither would God have this neglected by his Ministers, and therefore prescribes, pax domui huic, peace be to this house, for the Apostles greeting and benediction. Repugnant to this peace are conventicles, and such as creep privily into houses, and divide families with the novelties of their superstition, so as the father and master remaining right to the Church, they corrupt the wife and maid, and which is evil theft, screwing themselves into the good opinion of females, they draw no small contributions from women and servants, without and against the will of their husbands and masters. But we shall let these Foxes alone in their boroughs, out of a longing to be in the quicker pursuit of political peace, which is either private of some particular persons, or public of the whole state. For the former it concerns all neighbours to have peace one with another, & not embrace it on reasonable offers (for he hates peace that is spoken to for it, and is still for war, Psal. 120.6, 7. but to tender conditions of peace, and demand it at the hands of others. This office God imposes on every Christian, even towards the worst Pag●n, therefore it is excess of pride in any man to affirm that he scorns to seek to such or such, who it may be, are meaner than himself, if they will sue to him; much may be. Indeed when men are fallen out, if one chance to be in worldly respects a little better than the other, it is wondrous how they bear themselves upon it, crying let him come and seek unto me; if they be equals they will spend much, rather than yield to make the first tender of an agreement, but to crave a peace, that will they never do. here beloved think how infinitely God almighty is above us. Therefore as St. Gregory divinely reasons, when we by sinning had made difference between us and God, and notwithstanding God first sent his Ambassadors to us, In Evang. hom. 32. Cum inter nos et Deum discordiam p●cc●do fe●imus, & tamen ad nos Deus suos legates prior m●sit, ut nos ipsi qui peccavimus ad pacem Dei rog●ti ven●amus er●bescat ergo humana superbia, confundatur quisque si non satisfaciat prior proximo, quando post culpam nostram, ut ei reconcili●ri debemus, et ipse qui off●nsus est legatis i●t ●venie●tibus obsecrat Deus. that we who had sinned might be entreated to come unto peace with God, let the pride of man blush, let every one be ashamed, if he do not first satisfy his neighbour, seeing if after our fault, even God himself, that was offended, doth beseech us by his legates intervening, that we would be reconciled to him. Well then we must ask peace, and if we cannot have it for ask, buy peace, in quiet putting up tolerable losses and injuries, and remitting somewhat of our interest for peace sake. Aptly doth St. james ch. 3.17. in the epithets of heavenly wisdom, to peaceable join moderate; for there can b● no peace without some moderation of extreme right and mere law. (Matth. 17.23) Christ yielded of his right, to eschew suspicion of scandal, in them that apprehended not his title. After which example, he that sues should rather departed with some of his right, then commence suit, and he that is sued, should with the Psalmist restore that he never took, rather than enter his defence in law. Consult with flesh and blood, it will allege that it cares not to give, but it cannot endure, that another should take for himself. Now listen how St. Chrys. helps us against this infirmity, Hom. 74. ad Populun. One would more willingly part with a thousand talents, & think it loss grievous, then to have three half pence took from him against his will. This therefore is rather and more an act of religion, and this we see done by Abraham (Gen. 13.8, 9) After strife raised giving liberty to Lot, though his nephew, and inferior, to choose his own end. And let not any suppose it will be any prejudice to their cause to proffer peace, nay the good providence of God orders in all experience, that the more condescending men be for peace, and the more fair in the carriage of their suits, the better are their issues. And he that hath the best cause may most securely, and with most honour make a tender of peace, therefore (Matth. 18.15) Our Lord wils him that is out of the offence to repair to the offender, and (Matth. 5.24) him that is out of passion to mediate for reconciliation, because he that is in grief, is not so fit to perform it, they are to be especially for peace, whosoever have best faculties, friends and abilities to manage suits. These things so being, quaere is made whether it be lawful to go to law, to which it is truly answered, that although it be most honourable and counsellable to put up wrongs, rather than to right them by legal contestations (1. Cor. 6.7) yet in matters of title and consequence, it is no sin to take the benefit of law, if peace be otherwise sought, and cannot be attained. When our Master (Matth 5.40) says, if one will sue thee for thy cloak, let him have thy coat also; he counsels, but he commands nothing save preparation of mind, patiently to suffer trespasses done us by forgery and colour of law, and that we should rather admit the doubling of any wrong, then wage law with vindicating affections, meaning and menacing the utter overthrow and undoing of the adversary, and yet this complaint observed, would abate a world of processes, which are frequently more out of rage & stomach, then for any wrong or damage. Shortly one may say of our Law that of the Apostle, the law is good if one use it lawfully. Now to use it lawfully the monition of the Wiseman must not be transgressed Contend not with one that is mightier than thyself. Luk. 14.31. When one comes against us with 20000 we must compute, whether we be able to withstand him with 10000, & if not, comply with him, & count the first end best, it is against true wisdom, albeit a man's cause be honest and just, to enter lists with them that are too strong for him, and tempt God for unlikely assistance, that might overcome not right (Syr. 13.2.3) Again, they cannot lawfully use the law, that are not able to dispatch a suit without extraordinary distraction and impediment in the best things, for such are not apted by God to sue; & therefore they should rather lose a little of their worldly goods, then endanger their souls, better than all the good of the whole world. Without controversy it is one of the most difficult of hard duties, to follow a suit in love. Men lightly no sooner begin to endeavour prosecution of suits in charity, and with temper of piety, but their suits readily determine in some equal or convenient order or agreement. It may not be buried in oblivion that God would not have David build a house to his name, * 1. Chron. 28.3. because he had been a man of war, and had shed much blood; among other reasons to signify, that the best and most just wars (such as david's were) do yet somewhat stain, for that if neighbours upon an impossibility to expedite a war without some tincture of inhumanity, and bad excesses. Likewise some soil & dust will be contracted in following a lawful suit, for therein will men so long as men, more or less walk the ways of the world, or grace works a kind of miracle. It is much observable that unnecessary and frequent use of lawing, habits men in dispositions to contend for small, or no occasions: hence it comes, that howbeit, they who are most in law, of all men most complain, and verbally wish them that are out to keep them well, & 〈◊〉 peace; yet themselves are so bewitched, that though they always declaim of the inconveniences in lawing, they seldom or never give over suing. Peradventure some is musing now, that all this is true, but that he hath such an injury thrust upon him, as no living soul can brook, have but the patience to sit down a little, till thou mayst reckon with thyself, whether the remedy will not be worse than the malady. Hes●od insults over his brother as a child, that he could not read the riddle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that half is more than the whole, half with peace, So our Chaucer— If I had righted all my harm, My clothes would not have kept me half so warm. more than the whole with strife. When the Solicitors, the Attorneys, the Counsellors, the Sergeants and Court fees, and the charge of your attending are deducted, and the loss of your time and labour summed, the greater half is gone. Now if any be ambitious to have a day and conquer, cannot the Sun sooner force a man to lay aside his garment then the wind? A little reflection of love will more speedily melt and master an adversary, than much boisterous standing out in terms of Law. Men oft sue out of high spirit, and to have their wills, and that is as uncouth a way to come by their will, as any other in this earth. For that a worm when trod upon turns again, and winds one into some deal of trouble before he shake it off Commune with thine own heart, and inquire whether it be not better, fairly to appear to thy neighbour and seek peace, then notwithstanding the bravery of thy spirit, to be buried from Court to Court, to stand bare as a poor suitor, when thou givest a rich fee, to dance attendance after a Subsolicitor, thyself to solicit even servants, for access and expedition. Generally a tithe of the P● losophy, respect and insinuation that is ●x●cised to oun●●ll, and for judgement would suffice o draw the pa●ti●s m●n implead, to accord in some rbi●ra●ion, or other loving end. Lord JESUS what a molestation is it to an ingenuous mind to be entangled and cumbered in suits, to be unto his cost, made conscious unto the abuses, th●t in some mea●ure will ever be found in some officers of Courts, yea and himself to be wound in sometimes to descend into dishonourable attempts rather than fails! The Author of the imperfect work, Author operis imperfecti in M●tth hom. 12. Quia necesse est ut humilies te coram judice, & subditus fias illi, propter necessitatem cause. And again, quia omne judicium irritatio cordis est, & cogitationum malarum. Aut verbis aut fraudibus, aut pecunii● expugnetur, causae tuae adesse festines; et si ab initio confilium non habuis●i ut ageres, postea si● agere ipsius controversiae necessitas non compellit, nam primùm pro lucro tantummodo festinabas, postea jam & pro pudore contendis, & magis contentus es etiam peccare, tartum ut vincas, quam vinci tantum ut non pecces. hath a rare dissuasive from lawing, because thou must needs humble thyself before the judge, and be subject to him, for the necessity of thy cause. Again, because all suit is a provocation of the heart, and evil projects. If men b● once entered, they desire not the truth of the cause may appear, but however, to have the victory; so if thou seest that thy cause as it often falls out is overborne, either by favour, or fraud, or bribes, thou makest all haste to assist thy cause, though from the beginning, thou hadst no purpose so to do, in process the necessity of the controversy compels thee to do so, for at first thy strife was only for gain, afterward thou contendest also for glory, and art more content even to sin, only that thou mayst overcome, then to be overcome only that thou mayst not sinne. But if there be no redress, but a Christian is necessitated to proceed in courses of law, as it familiarly happens, chief to beneficed men, who are sworn to defend the rights of the Church, and who in suit are not so much themselves, as others, because if they succeed, the benefit for the greater part issues to their successors. Yet in them and all suits, if a Christian will make no breach in his Christianity, he must imitate our famous Countryman St. RICHARD Bishop of Chichester, Fit● ejus c. 10. Apr. 3. Ai●bat n. si inter parts fint lights & dissidea, dum suum quaeque vult thou repe●ere ac tueri, non debere charitatis signa inter Christianos omitti, aut negari, sin inquit quod meum est volo recuperare, non debeo, quod Dei est alteri subtrahere. The ancient Popes by Apostolical authority refused for testes, Suspectos inimicos, aut facilè litigantes, S. Pontianus Epist. 2. Ejus qui frequenter litigat, & ad causandum facilis est testimonium nemo absque grandi examine recipiat. Conc. Carthag. 7. c. 54. who demeaned himself most lovingly to them he was forced to vary with in defence of his Church, expressing all good will, and grace to them in special; for said he, If between parties there be actions, & debates, whiles each will demand and defend his right, the expressions of charity ought not to be omitted, or denied amongst Christians, for if I will recover that which is mine, I ought not to retain from another that which is Gods. When all is said, there is no such way to put by an huge mass of contentions, and discharge wranglers of their frivolous suits, as if the grave judges shall be pleased to shame, and, as their sage wisdom knows best how, to censure them that molest their Country, with suits of no value. And in truth it is pity, that without some exemplary penalty, any one should be permitted to trouble his Country, and 24 honest men for a trespass of a halfpenny, a farthing damage, etc. Zach. 8.16. Ye that sit in places of judicature, are to judge judgement of peace, therefore nothing is more congruous to their honourable seat, then to affront quarellers, and absurd plaintisses. CHAP. III. CHAP. 3. Containing a double motion to Lawyers, for the advancement of Peace. WHiles I am searching after all means, to qualify the vain humour of Lawing, it is not importune to propose a double suit to the Lawyers themselves for the advancement of peace. The one is, that they would refuse to plead in an ill cause, and use competent diligence, to examine the truth of a cause before they undertake it. Epist. 54. As if a judge sell jusium judicium, aut testis verum testimonium, Epist. 59 For that of St. Augustine is certain truth, it is theft to sell things not saleable, as for a judge to sell just judgement, or a witness true testimony, or an advocate the defence of a bad cause. It is not denied, Lib. 12. c. 6. Neque verò pudor obstet, quo minus susceptam cum mellor videretur litem, cognita inter dicendum iniquitate dimittat, cum prius litigatori dixerat verum, nam & in hoc maximum si aequi judices sumus beneficium est, ut non fallanum vana spe litigantem, neque est dignus opera p●troni, qui non ●titur consilio, & certè non convenit ei, quem oratorem esse volumus injusta tueri scientum. but that by misinformation, though they be wise and wary, they may come to appear in an evil business, all that we request, is their forbearance after they discern the injustice of the side they stand on, which Quintilian exacts of his Orator. Let shame be no hindrance but that the injustice perceived in the pleading he dismiss the cause, which when it seemed the better he undertook, when he hath told the truth before unto his Client: for even in this if we be equal judges is very great kindness, that we deceive not the Client with vain hope, neither is he worthy the patronage of an Advocate or Counsellor, who governs not himself by his counsel, and verily it suits not with him, whom we hold for an Orator, wittingly to maintain unjust matters. And if a man could not be a good Pagan Orator, and wittingly defend in an unjust cause, with what face shall he bear the name of a Christian Lawyer, that regards not causes, but fees? Let them look to their consciences and practices. Theologues unanimously agree, that Pleaders are bound to restitution, if after they take knowledge thereof, they bear out an urighteous suit. Apost. constit. l. 4. c. 3. St. CLEMENT testifies, that from the beginning, Bishops were to repudiate the oblations of notorious sinners, and among other to shun pleaders that undertook the defence of an unjust cause: S Gelasius p. 1. Adversus Lupercalia: Bonarum causorum impugnatio, malarunque defensio. And St GELASIUS concludes, among other sins that attract general judgements, the impleading of good causes, and defending of bad. Now if they except that Divines dispute against the truth, and why then may not they plead against it? If the cause go ill, the blame is in the ignorance, or oversight of the judge. The answer is ready and clear, that Divines dispute against the truth, only for exercise, neither intending, nor enduring any to be borne into credence by their arguments; which if they conceive any to be, themselves are tied to solve them. And we are not against Lawyers pleading at their pleasure in their hals and chambers, for trial of their wits, and bolting out cases, but in judicial pleas, when the real interests of men are in earnest scanned, every good man must say with PAUL, I can do nothing against the truth, but for the truth, and by our rules if pleading an ill cause they see it taking, themselves are obliged to discover the mist, that obscures the truth. My other suit to Lawyers is, that they would be pleased to consider, that our special vocation must hold intelligence with our general calling, and therefore because all men as Christians are called to peac●, and aught what in them is to prevent contention, and promote peace, Lawyers when Cli●nts repair to them, like as they give them advice for their suits as Lawyers, so as Christians they are to give them counsel of peace. I spare to suggest how, if God put these good motions into their hearts, they will not want words, to incite unto peace, and a word from one of them will be more prevalent, than an oration of some other. There is reason they should be more jealous of themselves then ●th●● men, that they be not criminal in omitting 〈◊〉 persuade peace, because their gaining by the contrary puts them in danger to neglect the most Christian office. As (Hos. 4 8) God complained of the levitical Priests, that they did eat up the sins of his people, and set their heart on their iniquity. Whereas sacrifices served among other uses for a kind of mulct to restrain sin, divers that lived thereby, counted other men's sins, as their meat and drink, and because the more sins, CHAP. 4. the more sacrifices, they lift up their hearts in desire of them, and joyed upon complaints and informations. So there is peril left the livelihood of men increasing by suits, they should forget to sorrow for the contentions multiplying in their country, for preventing whereof a conscientious man of law, will bind himself seriously to commend peace unto all that have recourse to him for counsel. And in so doing, we will wish that eminent profession good luck with their honour, and that they may still ride on, and prosper. CHAP. IU. Touching the public Peace of a Commonwealth. PVblique Peace is the happiness of a State. Psal. 144.13, 14. Blessed are the people that are in such a case. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. PLATO says, that a City is at the best by peace. The Prophet could wish no greater bliss to his beloved City, than that peace might be within her walls. Wherefore all good subjects must concur to make peace, praying that Princes may live in peace, 1. Tim. 2.2. And fly the effusion of Christian, of humane blood, which condemns their cruel spirits, that rejoice in wars, and are no more affected, with the shedding the blood of those, that dissent from them, in some controversies of religion, then if they were Turks, or jews, or dogs, but God will scatter over all desolate places the people that delight in war, according to the prayer indicted by his own spirit, peace is the end of war, Deut. 20.10. God give us peace, war be to his enemies. jer. 29.7. Christians though captives, under idolatrous and persecuting states, are to intercede for the peace of them, and their Cities. Though the Commonwealth should be against the Church, yet because the Church subsists in it, she ought to seek the peace of it. judge then whose spirit is in too many, both of the Church of Rome, and of our own Schismatics, that they esteem it conscience to speak evil of them that are in authority, if they stop the current of their faith, and repute all war religious, that is against the enemies of their opinions, be such children of peace, or sons of confusion? Surely there is no greater demonstration of the malignant spirit reigning in men, then to blaspheme the Gods upon earth, to revile dignities, & attribute all public judgements to public authority, to be turbulent in all assemblies, given to change and undermine the foundations and pillars of Church and State. 2. Pet. 2.11. The Angels though by their office they make report of the miscarriage of Princes, yet their accusation is without railing, in contemplation and reverence of their high functions, and God's image in them. jude v. 9 Hath a marvelous amplification that MICHAEL who is the prime in the supreme order of Angels, when he contended with the devil, the captain of all the ranks of evil spirits, durst not bring against him railing accusation, because though the devil be deserted of all grace, yet he remains in the principality of his naturals, and in eye to the eminency thereof, the Angels forbear his reproach. Here is astonishment! Durst not the highest Angel in heaven, revile the most wicked fiend in hell, and how then dare men calumniate and defame the gods upon earth? But let us turn our thoughts from sectaries, to meditate that where unity is in a land, illic mandavit Deus benedictionem (Psal 133.1.3.) there God commands a blessing, but a Kingdom divided— therefore all good people must labour to preserve good correspondence between rulers and their subjects, and good conceit each of others. Seditions, sidings, heartburning, distaste of the present regiment is a great unhappiness in a state, and an object of tedious consideration to the wise. (jude. 5.15.) Because of the divisions of Reuben, there are great thoughts of heart. The Political writers observe it a dangerous forerunner of alterations, sinisterly and unreverently to apprehend and interpret Governors, and that there seldom or never come any more pleasing than those they so misprise, God punishing upon them the dishonour of his Vice-gerents. And so much shall suffice to have spoken of Political Peace. CHAP. V CHAP. 5. Concerning Ecclesiastical Peace. PEace is the leagacie that CHRIST bequeathed his Church. joh. 14.27. De simplicitate prolatorum. Dona omnia suae pollicitationis & praemia in p●cis conservatione promisit. Hanc nobis haereditatem dedit. My peace I leave unto you: as the glorious Martyr Cyprian dilates it, he hath engaged all promises and blessings to us, in the preservation of peace, and left us peace for our inheritance. Therefore we must sue for this peace, as the chief inheritance of the Church. Our Lord would have all his Church one fold, and in it one Faith, his truth followed in love, and all his members tied together in the bond of peace. The Kingdom of God is in peace, therefore out of peace, out of grace, fiery spirits that inflame and kin●le dissensions, are enemies to the Church's bliss. The Churches were at peace with the word for the first and best times. Pray we then for the Peace of jerusalem, they shall prosper that seek her quiet. Our great Master hath laid two special commandments upon us (Mark 9.5) Have salt in yourselves, and have peace one with another, enjoining incorruption of doctrine in salt, S. Gregor. in Evang. hom. ●. Pastor. l. 2. c. 4. unity of affections in peace, and implying that the salt of true doctrine is not savoury it nor seasonable, but as it consists with the peace of the Church: and therefore Churches and States oft times for cause prohibit predicants or disputants to intermeddle one way or other in divers tenets, because though one part should have salt, neither would have peace. jam. 3.17. The wisdom that descends from above, is first pure then peaceable; Serm. de multiplici utilitate verbi Dei. Tum demum a Deo esse noveri● si pacifica si●●, etc. wherefore devout St BERNARD informs us right, if a thought seem pure not tending to vice, but pretending the image of virtue, thou shalt finally know it to be of God, if it be peaceable, and subject to the judgement of our Prelates, Fathers and Brethren in CHRIST. Then as in all sciences and professions the inferiors and learners submit to the superiors and Masters: this course ought the Faithful to take in all opinions of Divinity, private men to inquire of their Rectors or Curates, that are known to be conformable, the Rectors to resort to their superiors in the Church, and the present Church to refer itself to the general prime and Apostolical. Private spirits that love byways, walk not the beaten way of the Church, are fare from the spirit of Christ. Prov. 1.8. My Son for sake not the Law of thy Mother, not of the chief mother on earth, our holy mother the Church. This I may safely assevere, that in all ages so much the more Learned Religious and Holy that any man hath been, so much more observant and reverencing the Church, the particular Church wherein he lived. 1. Cor. 14.32. Let the Spirit of the Prophets be subject to the Prophets. He hath sucked in the proud spirit of Lucifer, not the humble spirit of our Lord JESUS, that will not conform and be subject to his Church. As if doubt arise what is Law in England, and I say not professed Arbitrators, or young Attourneyes, but able Lawyers differ in their opinions given under their hands, and which is more, the judges themselves sitting on the same Bench agree not what is Law, than it is remitted to some general meeting of the judges, and when they have debated the case, what the greater part concurres in, that must be held for the Law of England, otherwise there would be no end of suits in England. So if question be what is Church-doctrine in England, and I will not say this or that Apothecary, Weaver and the like, not Masters of Art, but craftsmen, descent in their conventicles, but great Divines are of contrary judgements. And grant that Bishops themselves should disagree in their opinions, than what the greater part of the Fathers of the Church consent upon, that must be held the Faith of the Church of England, or there can be no end of controversies in the Church of England. O that men would well and seriously consider, that as the law of England is not in bare dead statutes, but in the lively voice and accord of the great masters of law, the grave judges, discussing statutes and concluding what is law: so the Faith of England is not in the sole dead letter of our Articles and Church book, etc. but in the living spirit and consent of the Fathers of the Church, as proper judges in Spiri●ualties, determining the sense of the Articles, and declaring to us, the opinion of our Mother the holy Church of England. And as the judges have been, are, and no doubt shall ever be able to resolve what is Law in England: so the worthy Prelates are and will ever be sufficient to determine what is Faith in England; for our Bishops will never be more to seek in their profession, than the judges are in their faculty. Wherefore as it were intolerable affectation in a Thealogue, to attempt to show the learned S●rjeants and judges what is common Law, so is it unsufferable presumption in a man of law, or any Layman, to go about to teach skilful Church men and Bishops, what is Divinity, what Faith in England. Walk we then by this rule, that peace may be upon us, let the Priest obey his Ordinary, the Ordinary his Primate and fellow Brethren; and let the Sheep hear the voice of his conforming Pastor, and inquire knowledge at his lips, that so the Sheep may satisfy himself in its Pastor, the Priest in his Bishop, the Prelate in his Metropolitan, and all the rest in the unanimity, and peace of the Church, which peace of the Church is disturbed, not when ignorant people are informed against their fancies, lusts and liking, but when authority is crossed in their rites, rules, and decrees. As to resume the former similitude, they should disturb the peace of the State, not who deliver for law, what Country-folks, and rural Counselors neither know, nor think to be law, but who should publish that to be against law, which the judges with great assent give for law. So they disturb the peace of the Church, not who teach against the belief of foolish Galathians bewitched by parlour Preachers, but who contradict, what the rulers of the Church generally believe, and give out for the Faith of the Church. And as it should not advantage a Fantastic crossing the resolution of the judges to say, the judges are men, and may err, and that other Lawyers may have as much insight in Law as they; so it excuses not a disobedient to allege, that Bishops are men, and may be deceived, and that private Divines may have as much skill in Theology as they. For nothing could be finally concluded, if under pretence of the judges being men, and the Bishop's men, that have not infallibility, their sentences might be controlled by their inferiors and ordinary subjects, and as private Divines and Lawyers may possibly have as much knowledge, as Bishops and judges: so many Bishops and judges have as much learning in Divine, and humane laws, as any Lawyers and Theologues; and therefore are of sufficiency to determine, and decree for political and Ecclesiastical peace. But which would pity a man's heart, and increases the misery of them that sustain the government of the Church, they that will not suffer themselves to be guided by whole learned Churches, endure themselves to be seduced by a few injudicious Sect-masters. And after a deal of fuming against the authority of the Church, whatsoever I. C. or T C. says, is with them both Law and Gospel, when not only Catholic Faith, but common sense adjudges it safer to follow the conduct of whole Churches then singular persons. Of a truth the state of private Christians, that repose themselves in the bosom, and judgement of their Church is very secure, because they conscionably serving God in the Faith thereof, though the Church should be mistook in some particulars of lesser consequence, the Lord will impute it to her obedient children for invincible ignorance, and accept their devotion, and service. In Fox Pag. 1723. Wherefore Bishop Ridley says judiciously, He that will not obey the Gospel, must be tamed, and taught by the Law; gainsayers are to be openly rebuked, and kerbed by spiritual censures, and penal laws; otherwise Kingdoms, Houses, Churches, States, will be all in divisions through them, that cause more tumult in Church and Commonweal, than Swearers, Drunkards, and like enormous livers. Which may serve by way of Apology, against the clamours of ignorant Zelots' amongst us, crying out of unmercifulness in Rulers, because they are (as such as they say) more opposed and punished then profane ill livers. Beloved if St. PAUL were alive, he would wish they were (Gal. 5.12) there is all reason it should be as they say, for that they do more mischief by cunning hypocrisy and corrupt doctrine, than the other by dishonest living. Howbeit against their calumnies such vicious livers are deservedly made examples for their scandalous conversation, so oft as they be detected in Courts. I pray you if a man live civilly for moral carriage, and yet be ever complaining of the statutes of the land, and faulting the conclusions, and directions of the judges, shall not he deserve to be restrained more than an intemperate liver, that lives in good liking of the present state and is no meddler: and is there not the same cause that in the Church they that bear a semblance of godliness in a malignant talon, that they may be the more popular in resisting the constitutions thereof, should be censured sooner and more, than obedients that are defective in some moralities. Neither is there any Church except ours, where unconformists are suffered. For whatsoever copy of a countenance they sometimes make abroad, at home, and where they can command, neither Geneva itself, no nor Amsterdam, will permit any of their subjects to be, and go against their orders, articles, analogies, and catechisms. No man is ignorant that in some countries they tolerate divers religions, but what religion soever any man professes, to the doctrine and discipline of that he is close to hold himself, or else he is cast out. CHAP. 6. Now our disturbers bear themselves for children of our good mother, the holy and ancient Church of England, not for New-Englanders nor Amsterdammites, and yet in our Temples will they have fashions by themselves, which is gross confusion, and a most factious deviation from Ecclesiastic peace, the fullness whereof let us for ever entirely wish to holy Church. CHAP. VI Of the Blessing that rests upon the Peacemakers. WE have done with the blessed work of Peace makers, and will now proceed to their Blessing for that work; They shall be called the Sons of GOD. Which blessing incourages to the work; if thou findest it a great labour to make peace, consider that it is a great matter to be a child of God. They shall be called, and God's calling is no empty sound, but constitutes what it calls. 1. joh. 3.1. Behold what manner of love the Father hath bestowed on us, that we should be called the Sons of God. The honour of that title is so great, that as the highest stile, the creature is capable of, it serves for the chief inducement to virtue, and rapts into admiration all contemplators, that God should be so incomprehensibly gracious, as to advance a poor worm to that sublime dignity. Very divinely St. PRIMASIUS, In Rom. 5.2. Quod sperare nullus audebat, quod si forte in mentem alicujus in●rdisset potera● aestimare, se in blasphemian incurrisse, quod adeò magnum est, ut a mu●tis pro ipsa magnitudine incredibile videotur, eo quod speramus gloriam filiorum Dei nos consecuturos. We are preferred by Faith and Hope higher than any durst have presumed of himself, to be and be called the Sons of God. Which no man durst have hoped, which if by chance it had come into a man's mind, he might have judged himself to have incurred blasphemy, which is so great, that for the very greatness it seems to many incredible, in that we hope, that we shall obtain the glory of the Sons of God. Therefore our Redeemer raises the estimate of a Peacemaker to higest by intitling him, to an appropriation in God's Sonship. Hence sprang that saying of St. NAZIANZEN, Serm. 17. ad finem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we must understand so great a good stored up for Peacemakers, that in the order of happy saved men, they alone are denominated the Sons of God, they and those that love their enemies. The peaceable is the son of God in his constitution, the peacemaker in his function. For when the mind is sweetly reposed in God, without contradiction of the flesh or world, there arises inner peace, In Ps. 28. ad finem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the state of the purified soul, and such are most the Sons of God; for though mercy resembles men to God, in outer operations, yet peace most of all in the inner affections. Shall I venture to translate a passage of St. BASILS'. Peace seems to be the most complete of Beatitudes, being a good frame of the ruling power, so that the peaceable man hath his distinctive note, in that his manners are composed, but he that is combated of evils hath not yet attained the peace that is of God, which the Lord gave to his Disciples, which transcending all intellect keeps the souls of the worthy: which the Apostle wishes to the Churches; saying Grace and Peace be multiplied to you. Thus the peaceable is the Son of God in constitution, now the peacemaker is the son of God in function by special vice-gerency, to the God of Peace; who makes those that are of one mind to dwell in one house, and by officiating christ's place (qui facit utrumque unum) that makes both one (Eph. 2.14) Good Pastors and people are styled the salt of the earth, Qui facit unanimes habitare in domo una. L. 7. ad fin. Dum pauperes spiritu: Pars erant condimenti, beati dum pacifici totum fuerant condimentum. Serm. 53. Non pervenitur ad nomen filii Dei, nisi per nomen pacifici, pax est charissima quae spoliat hominem servitute, dat nomen ingenuum, mutat apud Deum cum conditione personam, ex famulo filium, liberum facit ex servo Pastoral. l. 3. 24. S. Leo de quadrages. serm. 11. Dice●te domino beati pacifici quia filii Dei vocabuntur, deponantur omnium desideriorum, odiorumque certamina. Apud enim summum patrem, qui non fuerit in charitate fratrum, non habebitur in numero filiorum. as not only themselves peaceable, but making peace among others, and so preserving the world from tumult and confusion. Finely St. OPTATUS, the godly as poor in spirit, as meek, as just, were a part of the seasoning, the blessed as Peacemakers are the whole salt. No virtue is more dignified, then that of Peacemakers, in the hearts and mouths of all men, agnizing them as the true children of the God of Peace, better and more than men. Prov. 12 20. The counsellors of peace shall have joy, they that are somewhat angry with them for the present, will thank them afterward, and highly praise them, which should set an edge on our affection of peacemaking. In the word of CHRYSOLOGUS, There is no coming to the denomination of a Son, but by the name of a Peacemaker. This blessing pronounced by CHRIST on the Peacemaker, involves a malediction upon the peace-breaker, as St. GREGORY reasons, if peacemakers be the children of God, make-bates be the children of the devil. And this is heavy news for tale-bearers, whisperers, meddlers, setters of discord, animators of others in suit, men full of debate, and delighting in contentions. Wherefore as we prise the noble stile of God's Sons, let us study pacification. Col. 3.12. Let peace be umpire in all our actions, all things be carried as may stand with peace. Only beware that our inclination to peace degenerate not into a carnal affectation of ease, and forbearance to discharge our conscience and place for fear of troubles. Matth. 10.34. But beg we of God the gift of wisdom, S. Aug. de verbis Apostoli, serm. 24. S. Aug. de civitate Dei. l 10. c 13. Pax est tranquillitas ordinis. that as St. AUGUSTINE teaches, corresponds to this Beatitude, for that executes things in due order, And Peace is defined the tranquillity of order. Brethren ye are called unto Peace (1. Thes. 4.11.12) That is our calling, therefore we are every man in his rank, to officiate the services of peace. St. CALIXTUS piously decrees, S. Cal. p. Ep. 1. Hom●ni religioso parum esse debet, mimiciti●s altorum non ex●rcere, vel non augere malè loquendo, do, nisi etiam eas extinguere bene loquendo studuerit. that it must be little in a religious man, not to exercise the enmities of other men, or not to add oil to the fire of contentions by speaking ill, unless by fair speeches he study to quench it. Let none then acute others in strife, but each remind other of the duties and commodities of Peace, and make it our labour, In vita ejus c. 1. Ma●● 8. Pacem habere cum omnibus pacem suadere, & ad pacem revocare discords. with the parents of St. PETER Archbishop of Tarentasium, To have peace with all, to counsel peace, and revoke into peace parties at variance. St. PAUL (1. Cor. 6.5) Blaming the Lawsuits among the Corinthians, casts some aspersion upon them all in those words, I speak to your shame, is it so that there is never a wise man among you? Studendum est Epis. copi●, ut dissilentes fratres, sive clericos, sive laicos, ad pacem magis quam ad judicium cohortemur. Conc. Carth. 4. c. 26. So than it is some discredit to wise and understanding men, not to mediate and use such means that the controversies falling out amongst them may be compromised and composed. All men are to make peace, but most of all men, CHRIST'S Ministers are to ply that blessed work, publicly and privately, as who not only by general vocation, but also by special calling are the servants of the God of Peace. 2. Tim. 2.22 24. And the servant of God must not strive, nor animate others in strife, but labour a Peace. Hence it hath ever been a main endeavour of all holy Bishops, and most famous and worthy Preachers, by their exhortations and entreaties to reconcile parties at difference, as Peter Raizan hath noted in the life of St. Vincentius. In vit S, Vincentii Ferrarii c. 8. April. 5 And Guigo Carthusianus relates that St. Hugh In vit. S. Hugonis Episc. Gratiano politanis c. 11● Omne febre molestiora sibi placita▪ Bishop of Grenople, was induced to be present, and judge litigious causes, only in respect of peace, especially in behalf of the poor, and the Church, for he would say that pleas and law terms, were more grievous to him then ague fits, and that by all means he would renounce them, if that he did not know that he should therein offend God. When he perceived implacable hatred in any, and irreconcilable defiance, then strongly assured of God's assistance, and melted in affections of charity, and humility, be would most instantly and devoutly supplicate to the parties offended, for the offenders, and for that cause not stick to prostrate himself at the feet of mean persons, CHAP. 7. forasmuch as the common people are incident to extremes, because they be of little judgement, and so are acted by objects rather than acting, therefore the Ministry that rules the ears and orders the consciences of the multitude, S. Hieron. in Galat. 5.3. must frame them to indifferency, which shall not be impossible to compass, if by effectual urging the essential and well known duties of Christianity we win their hearts, and so train them on in moderation and accommodation to the State and Church. I will speak my conscience freely without dissimulation. I apprehend our English people to be as tractable, and inclinable to all obedience in government, and excellency in religion, as any other in the world, save as they are distracted by some unconforming ministers, who by factious and seditious teachings, repugnant to the master of humility and meekness, the Lord of pea●e, become the authors and fomentors of all rents, schisms, and disquiet in the people. It hath ever been grateful to the multitude, to utter invectives against governor's, especially Ecclesiastical, hereupon to be gracious with the people, and have them flock to their lectures, these men pleasers, & (which is base) these women pleasers, can never exercise without some fault finding with the higher powers, especially the Clergy, & Ofcers of the Church, for that is a hidde● mystery to multiply benevolences, and 〈…〉, even from such as can despair the● 〈…〉 a pride, to terrify people with fears of alterations, and I know not what, which themselves dread no more than the falling of the sky, only they are most active and wise in their generation, and know no contributions come, for sermons of repentance and obedience to the God of heaven, and gods upon earth; and that the silly vulgar hold no man zealous and excelling, that exceeds not so fare as to merit censure in some high Court. But I will take my leave of these men of separation, praying that they may once entertain the peace of God and his Church. CHAP. VII. Of the qualifications prerequisite in a Peacemaker, and Arguments that urge Peacemaking. IT is a good lesson of Aegidius Minorita, He that would keep peace, must prefer all men before himself. In vita ejus c. 38. Qui pacem servare vult, debet omnes sibi anteferre: Phil. 2.2.3. For so he will gladly yield to other, and suffer by them without grudging, as we bear patiently the injuries of our Superiors, Parents, Lords, Masters. He that is in peace is not suspicious, he that would be in peace must not cast the worst, but draw things to fair construction, attend the disposition of men that he provoke them not by indiscretion, but apply himself to them in their own way. jam. 3.17. He must be equal, and seeing he would not have others stiff with him, he is to condescend in tolerable matters, both for judgement and manners, and not be his own judge, but contented to have his differences arbitrated by temperate and discreet men. 2. Cor. 6.5. He must be easy to be persuaded by indifferent and intelligent persons, & cautious, when he is injured how he runs for counsel to them that make a living by contention, or that be themselves controversy men, and of a quarrelsome nature and conversation, but let him repair for advice to men of peace and moderation. Lastly, according to Christ's method ordering the Beatitudes, he must be pure in heart, and so a Peacemaker. Wisdom if it be first pure, will then be peaceable. jam. 3.17. A heart purged of vainglory, rancour, ill will, is ready to seek and make peace. Take away bitterness, self-will, high-mindedness and their like, and you raze the Pillars of contention and lawing, for many and many sue not so much for injury done them, as to avenge themselves and damnify others. In (1. Pet. 3.11. We read, eschew evil, do good, Si contendamus verendum est, ne nos quoque jud●cemur esse carnoles, scriptum est enim. 1. Cor. 3.3.11.16. B. Ambros. de fide l. 5. 6. 1. then follows seek peace and ensue it, for that is the way to have peace in our consciences, and with God, and with man, for nothing interrupts our peace with God but doing of evil, and omission of good. And among men. jam. 4.1. Whence come strifes, debates, contentions, come they not from hence, from the lusts that war in our flesh. Wherefore depart from evil, and all unkind offices; do good, love all, pray for all, be courteous to all perform not o●ly duties of justice but mercy, let charity make that benign, long suffering, patiented, not seeking thine own things, but the things of others, and thou art in the suburbs of Peace, and if thou seekest, shalt easily inquire and make it. Thus of the qualifications prerequisite in a Peacemaker, now for the inducements for every man to make peace in his station, Ministers by monition, Magistrates by power, and all by Prayer and practice. 1. Weigh your own experiments and compare the content of peace and quiet of the whole man therein, with the regrate that accompanies contention, and see if the falling out with one man sprinkles not the soul with more gall, tedious and unpleasant thoughts in one day, then peaceable living with a whole town all a man's age, that the Psalmist might justly sing, that it is not only good, but pleasant to dwell in unity. Ps. 133.1. and St. Paul Gal. 5.22. couple joy and peace. That in Esay, there is no peace to the wicked, the Septuagint in much sense translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there is no joy: and for that which we say is he well, the Hebrews asked is there peace to him, for he is ill at ease, that is not in peace. Rom. 14.17. the Kingdom of heaven is in righteousness, peace, joy, of which wittily St. Isidore Polusiate, L. 3. Ep. 246. in Christ's Kingdom righteousness produces peace, and peace brings forth joy. De simplicitate Praelatorum. Pacomquar●re debet filius pacis. 2. A true Christian is a child of Peace, Luk. 10.6. And as St. Cyprian infers, the child of Peace, must seek peace, the child of peace that is regenerate and sanctified by virtue of divine peace, and hath thereby unruly passions allayed in him, is in the nature of that peace of God inclined to peace with men, the wicked as at difference with God the fountain of unity, are prone to jar with all others, have no peace in themselves, and their own affections, which prompts them to disquiet and injury others, and much more when they are wronged to revenge it on others, the wicked have no peace of conscience, and therefore make no conscience of peace. Noah's Dove returned to the Ark with an Olive branch, an ensign of peace, the Church is the house of peace, and every child thereof must erect what in him is, the banner and the colour of peace. What is the mystery of that (Es. 11.6, 7) that through the virtue of CHRIRTS Nativity, the Wolf shall cohabit with the Lamb, the Leopard with the Kid, the Calf, the yang Lion and the Fatling keep together, in the leading of a little child, the Cow feed with the Bear, and the Lion compasture with the Ox, and a suckling child play with the Asp and Cockatrice, but that grace acccommodates, and forms the worst, and most harsh natures to peaceable converse, takes the Beast out of a man's bosom, and leaves him humane and reasonable, one that would benefit all, will hurt none. Psa. 85. Righteousness and peace kiss each other, grace and peace go inseparably together. 3. jam. 3.14, 15, 16. Where strife is there is confusion, and every evil work, the confluence of all the mischief and evil that is hatched by the pestiferous wisdom of earth, man, devil▪ God is not the author of confusion, but of peace. 1. Cor. 14.33. and what good can be in that, wherein God hath no agency? And what evil can be in that which is of God's efficiency? It is observable that among the seventeen mortal sins annumbred by St. PAUL (Gal. 5) eight of them are of the adverse part to Peace, hatred, variance, emulations, wrath, strife, sedition, heresies, envyings, and that all the nine fruits of the spirit, there specified, are peace, Pausanias' reports that at Atheas, after the statu●s of those that denominated their t●ibes, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the images of the gods Amphiaraus and Eirene, bearing the child Pluto in her arms. In Atticis. p. 13. Ipse qui pax est, atque charitas, sedem in bonis & pacificis voluntatibus constituit. B. Hilar. in Matth. Docu●sti concordiam simul junctam vinci omninò non posse, quicquid simul petitur a cunctis Deum pacis pacificis exhibere, B Cypr Ep. 1. In tantum humanae pacis studuit concordiae, ut unitatis merito, omni● quae a Deo precanda sunt, impetranda esse confirmet, etc. S. Hil. and the assistants thereof; to imply what a concourse of fleshly evils is in strife, and that all the sweetness of the spirit issues and meets in peace. If we were mercenary peace might allure us as breeding plenty, therefore the Greeks prettily contrived Eirene (peace) to be nurse of Pluto (their god of wealth.) job. 5.24. Peace is a tabernacle for the custody of outer things, the peace of God keeps, all peace is of a saving nature. Then if we looked no further than this earth, it is the period of temporal favours, to go to the grave in peace. Gen. 15.15. Now if we be for God and his graces, Psal. 76.2. In Salem is God's Tabernacle, the Lord inhabits in peaceable souls, in pace locus ejus, God would have Solomon the mirror of peace, called jedidiah (2. Sam. 24.25) beloved of the Lord; God approves his regard of peace, by that respect in which he assumes to gratify it. Matth. 18.19. If two of you shall agree, whatsoever ye shall ask it shall be done unto you: which St. Hilary thus expounds, he was so studious of concord, and peace among men, that all things to be desired of God▪ are to be obtained by the merit of unity, for which cause St. CHRYS. affirms that nothing so promoves our affiance and affairs with God, In Tom. hom. 2. as doth peace, for before his judgements charity, and unity grow cold. And what hath not our Saviour done to dignify peace, SOLOMON his type after the signification of his name, the very flower of peace, 2. Chron. 22.9. Melchisedech the forerunner of his sacred order King of Salem, which is King of Peace. Heb. 7.2. Our dear Lord JESUS pleased to be borne, in the time of the most ample Peace, that ever the world enjoyed, for the renown of peace and to evidence the most supereminent blessings to concur with it. Nay this great peacemaker of Heaven and earth. Col. 1.20. Vouchsafed to bear the chastisement of our peace. Esay 53.5. Would rather dye than not make peace. CABASILAS wills us to take notice, De vita in Christo. l. 6. that peace is so precious, that when CHRIST came upon earth, that he might minister peace to men, and found nothing valuable to it, he laid down his own blood in lieu of the world's peace, for because of those things that were then produced and existing, he saw nothing comparable to the peace and reconciliation he sought, he framed a new nature to himself, his own proper blood, which exhibited he immediately became the reconciler and Prince of Peace. Seeing then that God is the giver of Peace, Christ the Prince of Peace, the Holy Ghost Peace itself (ipsa pax) the Gospel the word of Peace, the Evangelists Ambassadors of Peace, Believers Sons of Peace, and that all Christians are called unto Peace, let all hands join to make Peace, let us judge Peace, and afore and after and above all prey for Peace. Ah Lord JESUS! breath once again upon thy people, and say Peace be unto you, make up the breaches, that are in thy Zion, the rents that are in thy seamlesse Coat, reunite the divided Churches, and grant that all they that confess thy Holy name, may agree in the truth of thy Holy Word, and live in Unity and godly Love, etc. Amen. FINIS. Beati qui Persecutionem patiuntur. THE BLESSED SUFFERER. A TREATISE OF PERSECUTION, handling the Last Beatitude. By JAMES BUCK, Bachelor of Divinity, and Vicar of Stradbrooke in SUFFOLK. Quid illud, quod soletis de sustentatis persecutionibus gloriari, si Martyres non facit causa sed poena, cum diceretur, beati qui Persecutionem patiuntur, frustra est additum propter justitiam.— B. AUGUST, Epist. 2●●. Sic inter nos composuerunt Clerici & circumcelliones vestri, ut vos Persecutionem, nos Passionem sustiner●mus. NON SUM MELIOR PATRIBUS. LONDON, Printed by B.A. and T. F. for JOHN CLARK, and WIL COOK. 1637. BEATI QVI PERSECUTIONEM PATIUNTUR. MATTH. 5.10, 11, 12. Blessed are they that are Persecuted, etc. CHAP. I. Of Persecution for Righteousness. THis Beatitude fi●ly ensues that of Peace, ●. Aug. de serm. Domini in monte That we should not think Peace to be always good, be subjoins, Blessed are the Persecuted. S. Chrysost. hom 75. This enlarged by St. Chrom●rim. because they that are at peace within themselves, will not be disturbed by external war, and that we may not look for a Peace here without Persecution. And it as aptly closeth all the rest, as a golden cross upon a chain of many links, CHAP. 1. for that the practice of Beatifical virtues, exciteth the displeasure and contradiction of sinners It is proper to this Beatitude, that CHRIST doubles it, pronouncing them blessed, that are persecuted for righteousness sake, verse. 10. And them, that are reviled, and persecuted for his sake, verse. 11. Whence some a Moses gave ten Commandments, JESUS nine Beatitudes (S. Chrys. upon that 1. Cor. 15.28) when all things are subjected unto him. Cajetani sentacula. have took occasion to part it into two, and number nine Beatitudes; but it seems better to determine the Beatitude to be but one, for the pious bearing of unjust injuries, and then to distinguish two degrees therein, the one absolute, for patiented enduring of any wrong for a righteous cause, as Naboth suffered, and that obtains the Kingdom. The other superlative in such suffering for a religious cause, and that obtains a great reward in the Kingdom. However the reduplication adds to the esteem of the Beatitude, and animates our nature, that is averse from passion. I will briefly touch upon the bliss that is in suffering for righteousness sake, and then more largely handle that which is in suffering for CHRIST's sake. Of the former three things, in three words. 1 Persecuted in regard of the inflictor, implies attempts by violent and offensive ways to draw men unto something unlawful (and persecution imports no single wrong, but a peremptory seeking the ruin of the persecuted) in regard of the sufferer it signifies endurance of that which is most tedious, and which nature flies, rather than to contrary, or divert any office of righteousness, and that sets the price upon passion. 2 They are persecuted for righteousness, that suffer for just and sober demeanour of themselves, and because they will not omit duly to officiate the places wherein God sets them, Opus imperfect. be it by great men for faithful and discreet applying God's word against their extravagancies, or by the multitude for not joining with them in national or common sins, thus the Prophets suffered, and were Martyrs. St. Anselme discourseth, how b Vitam S. Anselm. l. 1. c. 38. Palam est enim quod qui ne lev●, contra Deum peccatum committat, mori non dubitat, multò maximè mori non dubitaret, priùs quàm aliquo gravi peccato. Deum exacerberet. St. john Baptist is honoured by the Church, as a chief Martyr, who was slain not because he would not deny Christ, but because he would not conceal the truth, and forbear to speak against incestuous marriages: and he proves that St. Elphege might justly be reckoned a Martyr, had he been put to death, only because he would not redeem his life from the Danes, with such a sum of money, as he could not levy without exaction, and oppressing his Tenants. For it is evident that he who sticks not to dye, that he may not commit a light sin against God, would a great deal much the more not stick to dye, sooner than he would provoke GOD with any grievous sin. This matter is most considerable in the Church's greatest prosperity, when they that cannot take up other arms, be whetting their tongues against them that follow after Righteousness. c In Ps. 93. Magnus' in quimet Apostolu●, 〈◊〉 c●ilum vol●●● q●omodo Elias 〈…〉 B. AUSTIN doth oft largely insist in the dangerous tentation, that is by the generality of l●●se Christians insulting over a few strict (quasi de ipsa iustitia) and he is confident, that not only in times of Persecution, but every day be there made Martyrs, d De temp. serm. 232 Sed quotidiè martyres siunt. Domin●s ad marty●ti gloriam reputabit. all that suffer any evil, because they will not yield to drunkenness, etc. the Lord will repute it in an aestimate of Martyrdom: And he treats thus with his auditory, e In Ps. 30. Concione ●. Incipe quicunque me au●is vivere quo modo Christianus, & vide si non tibi objictatur & a Christianis, sed nomine, non vita, non moribus. Noli erubescere spe tua, quomodo vivit in cord tuo, sic habitet in ore tuo, quia non sine causa signum suum Christus in front nebis sigi voluit, tanquam in sede pudoris, ●e Christi opprobrio Christianus erubescat. begin whosoever thou be'st that hearest me to live as a Christian, and see if thou be'st not upbraided for it even by Christians, but in name, not in life, not in manners— be not thou ashamed of thy hope, as he liveth in thy heart, so let him habit in thy mouth, for not without cause CHRIST would his sign should be fixed in our forehead, as in the seat of shamefastness, that a Christian may not be ashamed of the reproach of CHRIST. Truly because as the profession of Christianity is hated by the Pagan, so the virtue and power thereof by the profane, therefore we are at our Baptism signed with the sign of the cross, for signification that we must not be ashamed of Christian deeds for the opprobrious words of them, that are Christians only in words, but shame and sorrow be upon them, who as St. BERNARD says, f De conversione ad Clerices, c. 31. Vsque adeò persecutionem non sustinent propter justitiam, ut persecutionem malint, quam justitiae pertinere. are so fare from suffering persecution for righteousness, that they had leifer be punished, then retain unto righteousness: as divers suffer for drunkenness, uncleanness, thievery, perjury, heresy, schism, and disobedience. 3 The Kingdom of Heaven is assigned unto sufferers, as theirs by right and title of passion, by which rod the Lord gives delivery and seisin thereof. And it is said theirs is the Kingdom, not theirs shall be: the reward running in the present, because God here crownes the difficulty of that service, with no small tastes of heavenly joy. STEPHEN▪ upon earth sees heaven open, Quid est quod Stephano exit obviam beatitudo, & quasi extra coeli januas procurrit. Dronel in Zodiaco Christiano. signo 9 and the Son of man standing at the right hand of God, Act. 7. Beatitude as it were running forth of heaven gates to meet him, for a declaration of those says and preambles of beatifical vision and glory, which sufferers enjoy upon earth. Rom. 8.18. Remigius ibid. The passions of this time are not worthy to be compared to future glory, if one could have endured sufferings from Adam's first sigh to the last man's last breath, all those passions should have no full equality, nor just condignity to the value of GOD'S Kingdom, the worth of eternal life transcends the dignity of good works even as they issue from Grace, but for CHRIST'S merits it is especially proposed to them, that have the charity to suffer for it, because if any thing might be compared to future glory, passions would. For that of LACTANTIUS holds, the g Lib. 3. c. 11. Vis et natura virtutis in malorum perferentia est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Clem. in Ep. ad Corinth. p. 8. quintessence of virtue lies in the endurance of misery, therefore godly sufferings as the best deserts of the creature, are in highest reference and respect to God's Kingdom. Excellently our worthy Countryman GILBERT, h Supra Cant. ser. 30. Passiones huju● temporis cooperantur quidem, etsi non compaparantur ad futur●●● gloriae coronam. the passions of this life, though they may not to be conferred, yet they do confer to the future crown of glory, the thought whereof makes the Righteous look up in their deepest pressures. ALTISIODORENSIS hath a pretty strain. L. Tract. 7. c. 5. quest. 4. Quoniam Petrus passus est propriè pro se, crucifixus est vultu verso in coelum, ac si diceret ego patior pro regno coeli, ut illud habeam, Christus verò passus est pro nobis non pro se, unde crufixus est vultu verso in terram, ac si diceret, propeccatoribus patior. CHRIST suffered for us and our salvation, not his own, and therefore was crucified with his face looking down to the earth, as if he should say, I suffer for sinners: PETER because he suffered properly for himself, was crucified with his face looking up to Heaven, as if he should say, I suffer for the Kingdom of Heaven. CHAP. II. Of Suffering for CHRIST'S sake. WE have touched upon the positive degree of Bliss, in the suffering for Righteousness sake, now let us handle the superlative in suffering for CHRIST'S sake, in pursuance whereof we shall go through these particulars. 1 The Happiness itself, blessed are ye, when men revile and persecute you. 2 The joy required in that Happiness, rejoice and be exceeding glad. 3 The cause urging that joy, for great is your reward in Heaven. 4 The Argument concluding that cause, for so persecuted they the Prophets which were before you. First, for the happiness in suffering for CHRIST, Reproaches, Persecutions, all injuries in word or deed, are blessed to the Sufferers. CHRIST here shows himself (as is noted by St. chrysostom) a Lib. 1. Against the disp●nisers of Monastical life. Opus imperfect. ready to reward, not only for death, imprisonment, stripes, but for simple disgrace and injurious speeches. As in action we shall not lose the reward of a cup of cold water: so in passion we shall not lose the recompense of a light word, or gesture of disdain. He which touches you, touches the apple of mine eye, Zach 2.8. Where says SALVIAN, b De gubern Dei, l. 8. Ad exprimendam teneritudinem pietatis suae, tenerrimam partem corporis humani nominavit, ut apertissimè intelligeremus Deumtam parva suorum contumelia laedi, quam parvi verberis tactu, humani visus acies laderetur. to express the tenderness of his gracious affection to us, he named the most tender part of man's body, that we might most plainly understand, that with how little a touch of a small stroke, the sight of man's eye would be offended, with so little a contempt of his Servants is GOD injured. And say all manner of evil of you, asperse you with all the evil names and words that are in use, and coin new terms to diffame you, all evil is not found in any man, but may be forged against him by a spiteful tongue, as DAVID saith of DOEG, thy tongue deviseth mischief, Psal. 52.2. Neatly St. HILARY, c Quam natura ad eloquendas rationabiles cogitationes consulti cordis praparabat, ipsa potius irrationabiles cogitat iniquitates. that which Nature ordained to utter the reasonable devices of an advised heart, that tongue foreruns the heart, and itself deviseth unreasonable imputations. Broaches contumelies that the heart knows not, and many times cannot believe, so the tongue is the deviser, and all the Author. It is worth the observing that our Master having spoken of revile, after one word of persecutions, which are the pains and penalties inflicted on Christians in their bodies and states, returns again to more reproaches, and saying all manner evils, that he might insinuate a method of the devil, in his instruments first to traduce good men and causes, and then to proceed against them as evil, and then to publish more and more obloquy and scandalous fames of them. And the same order of our Lord's speech, imports that shame persecutes more than pain, the tongue abstracts more from CHRIST, than the hand, nothing goes more to the quick in the ingenuous than infamy. Hereupon Infidels, Heretics, Schismatics, carnal Gospelers, have always with this weapon most oppugned and prejudiced the Church. Neither were there ever any more outrageous in this kind, than our Sectaries, and false Brethren, as their libellous Pamphlets witness to the all world. Hence the Prince of Apostles in a passage of fiery trial, interposes the special of reproach. 1. Pet. 4.12.14. And St. Paul (Heb. 10.34.11.36) records the trial of cruel mockings, amongst the most vexatious of sufferings, and our Saviour extends the blessedness fo● Persecution to all words of disgrace, to up●old generous and noble spirits in bearing vile and ignominious speeches. Yet it is here declared, that ill words bring no bliss with them, unless they be spoken falsely, for justice the grace of other things, is the discredit of d The Christians that are mispoken, say it would never grieve them if they had deserved it, may be put to School unto Socrates, who was unjustly condemned to drink poison, and as he was setting the cup to his lips, his wife Xanthippe cried out, innocentem cum perimi quid ergo inquit, innocenti mihi mori, sarius esse duxisti. Val. Max. l. 7. c. 2. passions. 1. Pet. 2.20. Let patience therefore have its perfect work (jam. 1.4) which is to suffer undeservedly with a quiet mind. And to the perfection of this Beatitude it is required that we be mispoken, not alone falsely, but also for CHRIST'S sake. As. S. ISIDORE PELUSIOTE teaches, e Lib. 4. Epist. 9 & lib 5 Epist. 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we be falsely ill spoken of, though not for CHRIST, me shall receive the reward of patience, but we shall not partake of that high blesfulnesse, which we should partake of, if both did concur. The Scripture uses in one meaning, for CHSISTS sake, for his name, for his words, enlarging the glory to all sufferings that befall men, because they belong to CHRIST, believe and observe his sayings. 1. Pet. 4.14. If you be reproached in Christ's name; signifies that it's not properly the Christians that be reproached, but Christ in them, in whose person and name, and for whose cause and truth, they are rejected. Luk. 10.16. And therefore he so speaks, PAUL why dost that persecute me? Psal. 69 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reproaches of them, that reproach thee are fall'n upon me, the reproach is cast directly on CHRIST, reflected on us, as his name is called upon us, were it not for our reference and obedience to him, the wicked world would neither say, nor do ill by us. CHAP. 3. Elegantly St. Paulinus, f Epist. 1. ad Aprum. O beata injuria cum Christo displicere. it is a blessed despite to displease with CHRIST, we far no worse than CHRIST, and his name, and the Gospel of grace, nay the Gospel of glory, which suffer with us, and in us, and therefore sanctify and consecrate our sufferings to us. g S. Hierom. It is a blessing to be cursed for CHRIST, when CHRIST is in the cause, reproach is desirable, for the reproach of Christ is more honourable, than the renown of men, and convertible with the glory of Angels: as St. Basil writes, h In Ps. 55. in sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. art thou dishonoured for the name of Christ? Happy art thou, for this thy shame shall be turned into an Angel's glory. Wherefore to be reproached and persecuted not in the name of a moral honest man, and a Philosopher, but in the name of a Christian and true Believer, is the highest advancement, and doth consummate the bliss of Passion. CHAP. III. Touching the joy requisite in suffering. THat for the happiness in suffering, now to the joy required in that happiness; Rejoice and be exceeding glad. Rejoice, be not only patiented as in that which hurts not, but joyful, and thankful as for a beneficial favour. Bee exceeding glad, as of an extraordinary furtherance, and preferment in CHRIST. Count it all joy when ye fall into many temptations, jam. 1.2. For there is no one without a beape of graces and mercies in it, therefore esteem variety of sufferings a subject deserving not some measure, but the whole affect and faculty of joy. St. BASIL rehearsing that (Hebr. 11.36, 37, 38) they were scourged, bound, imprisoned, stoned, sawn a sunder, tempted, slain, adds ᵃ these are the braveries of Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus the Primitive Christians were affected. Act. 16.25. Magis damnati quèm absoluti gau●●us. Tertul, ad Scapulam. blessed is he that is held worthy of sufferings for CHRIST, more blessed he that abounds in such sufferings. Martyrs joyed in a sentence of condemnation, as offenders in 2 sentence of absolution. 2. Cor. 15.31. The Apostles joy in daily subjection to death, and other passions, and continual expectance, and preparation for them, was so great, clear, and undoubted, that he swears by it, by our rejoicing in Christ jesus I die daily. The holy Abbot JOHANNICIUS b Non solum la●●batur probris pro Christo affect●● sed etiam ●●plebat majora p●ti. re●●● scient quia per ●a majora cause queretur. Evit● ejoo c. 49. Nou. 4. not only rejoiced, being reproached and persecuted for Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also wished that he might suffer more, well knowing that thereby he should reap more fruit. 2. Cor. 12.10. I take pleasure in infirmities, in reproach, in necessities, in persecutions, in distresses for CHRIST'S sake. Which PAUL did as purely loving himself in God, and therefore most pleased with what profited most to his purgation, proficiency, perfection. And this may we take for a proof of our spirituality, if tribulation be savoury to us, and we find upon earth a paradise i● passion. 2. Cor. 1.5. As the sufferings of Christ abound in us, so our consolation abounds by Christ. Aegidius Minorita asks, c In Vita ejus. c. 40. Quid causae est, quods aegrè forimus afflictiones? Non concupiscimus medullitus spiritales consolatto ●es. what 〈◊〉 the cause that we take afflictions heavily, and answers, we do not hearty covet spiritual consolations. It is mere carnality to aspire after an exception from the cross, and to be always treading upon roses, to wish this beatitude to any, rather than ourselves and ours. Faith moves in its own orb, when it renders exceeding glad, notwithstanding the heaviness through manifold temptations. 1. Pet. 1 6. Thus St. VALERIAN, d Hom. 16. Perfectae fidei est, lucrativis locum dare suppliciis. it is the exercise of perfect faith to give way to gainful penalties. At any rate to take up where we are strangers those disgraces, which in our Country will pass for the highest dignities. That ARNOBIUS JUNIOR repeating these words, who ●●●●n say all manner of evil of you falsely for my sake, rejoice and be exceeding glad, for great is your reward in heaven, might for cause press them in this sort, e Si recti estis fide, nolite quaerare laudes hominum in terris, quia habehitis Angelorum in coelis. In Ps. if ye be right in Faith, seek not the praises of men upon earth, when ye shall have the applause of Angels in heaven. And this hath brought us to the cause, why we should be joyfully glad in the happiness of suffering, for great is your reward in heaven, they purchase a great degree in glory. CHAP. IU. CHAP. 4. Of the special glory coming to Sufferers. BEsides the reward of heaven which is equal in all the saved, there is a reward in heaven, diversified according to our actions and passions for CHRIST, This makes the Apostles strain so hyperbolical as it is in the original▪ 2. Cor. 4.17. and the reward for persecution is the greatest, which therefore for its latitude is not specified, but styled simply great, as above all the degrees of comparison, and exceeding all the hyperboles of our speech. 2. Tim. 2.11, 12. If we suffer we shall reign. CHRIST'S p●●● may lose their lives, not their rewards. He that took off ●aul● head, could not take away his crown. a In his Preface ad asue● f●●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fellow Christ and conquer, (as St. BASIL admonishes) for thou followest, 4 victorious, King, who will have thee partaker of his victory, and if tha● 〈◊〉 killed thou shalt more than conquest. We hold ourselves more bound, to them that suffer for us, then to them that any other ways minister to us. CHRIST'S specially acknowledges them in heaven, that were confessors on earth. Matth. 10.32. The Martyr's field brings for the 〈…〉 fold, the glorified bodies 〈◊〉 most glorious in their scars, every Saint hath his 〈◊〉 the sufferer (aureolam) an additional flourish of triumph. b Qui vol●nt detrahit famae mea, nolens addit mercedi meae. S. Aug. cont. lit. Petilian. l. 3. c. 7. 12. De bono viduitatis, c. 22. He that with his will detracts from thy reputation, shall against his will add to thy retribution. In all the universe there is not a worthier sight than a Martyr suffering. 1. Cor. 4.9. We are made a spectacle to the world, to Angels, and to men. The Lord looks down from heaven, and sees no sight so meriting his aspect (as Minutius Faelix saith) c In Octavio p. 10. Quam pulchrum spectaculum Deo cum Christianus cum dolore congreditur. How goodly a spectacle for God is a Christian encountering with pain! Therefore CHRIST that fits at the right hand of God, as judge of quick and dead, at the passion of Stephen stands to behold the good fight of faith, stands as Advocate for his, d S. Ambr. de fide l. 2. 7. Christus sedot ad dextram Dei, quasi judex vivorum & mortuorum, stat quasi advocatus suorum, s●abat ergo quasi sacerdos, qu●ndo patri hostiam boni martyris offerebat, stubat quasi lo●● iu●●atori braviam, tanti prasul certaminis redditur●●. stands as Priest offering to the Father the sacrifice of a prime Martyr, stands as supervisor, and ready to render the prize to the valiant Champion. Our Lord remembering the persecuted of rewards, allows the time of persecution, for a season, to meditate recompenses and retaliation. Heb. 11.24.25. MOSES chose afflictions with the people of God, rather than the pleasures of sin, and esteemed the reproach of CHRIST greater riches, th●● the treasures of Egypt, because he had respect to the recompense of reward. So in damages indignities Christians may support themselves with contemplation of future advantages and honours, and in place have an eye at glory and prelation therein, to be thereby the more encouraged in the Lord, and the better to subdue the unwillingness of the flesh to conflicts, and hard services in Christ. jam. 5.11. Behold we count them blessed, that have suffered, invites us to reflect our judgements on our consciences, and seeing we count and call the Martyrs and Confessors blessed whensoever we mention them, and think their noble army, the supreme of all orders in the Church militant and triumphant, and prefer their lot, that went out of the world by the glorious way of Martyrdom, before any other departure, and would rather have lived a Confessor and died a Martyr, then have been great Alexander, or very Caesar, yea or any believer that was no sufferer. Therefore in reverence of the opinion, which all Christians have, touching their blessedness which endured much for CHRIST, we may no● only admire it in others, but desire if God please to share in it with others, and by name with the goodly fellowship of Prophets. And so I am come to the argument that concludes the cause, that urges all joy in the happiness of suffering. For so persecuted they the Prophets that were before you, it manifests conformity to the chiefest Saints and servants of God. CHAP. 5. CHAP. V That the best of men have been Persecuted. SO Persecuted they the Prophets from ABEL to ZACHARY. Origen in jer. hom. 11 Matth. 23.35. From the first to the last, no Prophet without his Persecution. From the beginning to the end of the Church's race, a Abel esse renuit quem Cain malitia non exercet. S. Greg. l. 20 c. 29. he must refuse to be an ABEL that is not exercised with the malignity of a CAIN; therefore think it not strange to be reviled and persecuted, all holy men before us did suffer, all CHRIST'S fraternity do suffer, and all that will live godly shall suffer: say then with venerable BEDE (in 1. Pet. 5.9.) b Pudeat solos non posse pari. Let not us then for shame be the sole impatients that cannot suffer. There never was Prophet that was not persecuted, except it was SOLOMON, of whom it is scarce more agreed that he was a Prophet, then disputed whether he be a Saint. Wisely IDIOTA, c De vera patientia c. 9 Solus Solomon in delitiis fuit, & ideo fortè corruit. S. Hier. ad Eustochium. all the Saints were trained through misery, only SOLOMON was the world's darling, and perhaps therefore fell so greevously. Well whiles we live by the Rivers of Babylon, let us sing this song, we are not better than our fathers, & they of the world, are always like themselves, repugnant what they can to the true Church. jam. 5.10. Take my Brethren the Prophets that have spoken in the name of our LORD, for an example of suffering affliction— and knowing that God is unchangeable and that he will free and honour you in distresses and oppositions, as he did them, be not addaunted, when CHRIST calls to appear for him, use no indirect means to escape as Clandestine teachers, that have one faith in Widow's houses, another in Consistories, before authority say what they would have them, when they come at home deliver women's dreams for Oracles and for Gospel. And considering that the closer any draw to GOD, and more they be separate from the world, the greater is the rage of the Devil, and his agents against them to vex them in all harsh trials; let us not be scandaled at the fl●nders that are raised against the Orthodox, neither conceive the worse but have we the higher thoughts of them. GOD will exercise his grace where he gives it, if we go remember GOD'S lot was not on the scape-gove. It is to be feared our strength is little that GOD doth not vouchsafe us that honour, or that we are not faithful in our vocations, but let the world sleep, that we may be ●●iet. Their case is ill that effeminate themselves, and their doctrines, and their doings, to avoid female displeasure; but much worse theirs, who to escape the scourge of them, whose tongue acknowledges no Lord, cavil and carp at the zeal of others, who are stirring in their places, to animate wholesome laws with execution, and to reform their charges. Art thou be that troublest Israel? 1. Reg. 18.17. Think ye the Propets were not counted too busy. I will not deny God's people to have their slips, but the world doth not for that cause molest them, as it might be thought, they were reviled and persecuted only for their infirmities and indiscretions, if the Prophets that were privileged men, and had the spirit of infallibility, and gift to foresee and foretell future's, that in their whole carriage were guided by the spirit, that spoke in the spirit, and by direction, and authority from GOD, if those Prophets had not been crossed and ill used before and above others, nay if CHRIST himself (Prophetarum opus) the end of all Prophets, the fountain of innocence, wisdom and all perfections had not for the best works, met with the worst, use possible both in words and deeds. But now e Nec nobis ignominia pati a fratribus, quod passu● est Christus, nec illis gloria facere quod fecit iudas. S. Cypr. it is neither shame for us to suffer of our Brethren, what CHRIST hath suffered, nor credit for them to do, what JUDAS hath done. Matth. 10.23, 24, 25. It is enough for the Disciple to be as his Master, and the Servant as his Lord, if they have called the Master of the house BELZEBUB, how much more shall they call them of the household, fear them not therefore. CHRIST they said, that he was a Samaritane, worse than a simple Pagan, by a heretical idolatrous Religion; sometimes that he had a Devil, and wrought by Belzebub; sometimes that he was Belzebub himself the chief of Devils; therefore we are not to fear the suppositions and bruits of men, being the world is transported with such fury against orthodoxalitie, and purity of Doctrine and Life, that if God himself be incarnated and dwell and teach among them, they will slander him to be not only a Devil, but the Prince and worst of Devils. This then is a sovereign remedy of impatience in crosses and tribulations to call to mind the usage of Christ and holy Prophets, who meekly endured fare greater calumniation and persecution. And after the sentence of de Kempis, f De imitatione Christi, l. 2. c. ult. Si eligendum tibi esset, magis optare deberes pro Christo adversa pati quam multis consolationibus recreari, quia Christo simili●r esses & omnibus Sanctis conformi●r. If thou mightest be at thy choice, thou oughtest to wish rather to endure adversity, for Christ then to be recreated with many delights; because so thou shouldst be more agreeable unto Christ and conformable to all Saints. CHAP. 6. CHAP. VI That to be persecuted for Christ, is the chief happiness out of Heaven. I Have made a survey of this Beatitude in the parts, and will now gather from the whole these four deductions. First, that the chief happiness under Heaven is to be reviled and persecuted for righteousness and CHRIST'S sake. Secondly, that the persecuted therefore must not hate but love and pray for their Persecutors. Thirdly, that the Apostles and their successors, are of all most incident to be persecuted. Fourthly, yet they and others according to their place, must not neglect righteousness and propagating CHRIST'S name. For the first, a it is choice gift not only to believe, but also to suffer for Christ's name, Phil. 1.29. To be not only followers of Christ, but his ensigne-bearers, and graced with carrying his cross after him, which is the most creditable, blessed and beatified office in all Religion and Christianity. St Theodore Studita collects it hence, a Serm. 87. Fathers and Brethren, GOD hath collated on us a high privilege, Persecution for him as he says; Blessed are ye, when men revile and persecute you for my sake. This the immunity and freedom of Christians and their principality. St. Ignatius wrote, b ●. Ignatius Ep. 16. ibid. That it was better for him to dye for CHRIST, then to have the Empire of all the ends of the earth. This the highest promotion God's children can be brought unto, their b●st testimony, and most converting and persuasive declaration of truth. Hence as Sulpitius relates, c Histor. Sacra: l. 2. Mu●to validius tum martyria gloriosis mortibus queraebantur, quam nunc Episcopatas pravis ambitionibu● appetuntur. In the tenth most grievous Persecution, Martyrdom was more strongly sought by glorious passion, than the Popedom afterward by base ambition. St. chrysostom scruples not to say, d Tom 5. hom. 35. In Ephes serm. 33. That if a man love Christ he would wish to be bound for Christ, rather than to inhabit Heaven, may be also then to sit at Christ's right hand. The most glorious act, that can be in a creature is to suffer for the Creator; Gre●at. compendium introductionis ad fidem, l. 2. c. 19 therefore God founded his Church in blood, and brings millions to himself by Martyrdom and Passions, because he is no other way so much glorified in any creature, not in the heavenly Bodies, nor in the heavenly Spirits, who humbled themselves in an instant, and without any resistance in themselves, or any passion, when Confessors and Martyrs have that respect to God, as in regard of his love, fidelity, and reward, to despise all the favours and contemn all the frowns of the world, to forsake ●ll that is dear, to sustain all that is dolorous notwithstanding the averseness of a lapsed and corrupt nature. We boast of CHRIST'S active obedience, but glory more in his passive, that he pleased to suffer insuperable grief with a painful and shameful death for us. This I am taught by St. CYRIL, e St. Cyril Hierosol. ser. Catechet. 13. Every action of Christ is the glory of the Catholic Church, but the glory of glories is the Cross; and therefore St. PAUL said, God forbidden, that I should glory in any thing but in the cross of Christ, Galat. 6.14. So though all good actions be wellpleasing to God, yet above all holy passions. This St Isaac testifies, f De co●temptu mundi, c. 17 p 605 Pretiose in conspectu Domini tribul●tiones, quae sunt pro ipso & propter ipsum: & super omnem orationem, & sacrificium & odorem, & sudor illarum super omnia aromata. Precious in the sight of the Lord are the tribulations▪ which are for him and his sake, and above all prayer, and sacrifice and odour, and the sweat of them is above all perfumes. That of Origen is most true, g In Psal. 37 hom. 2. It is impossible for any s●t in this earth not to be hated, CHRIST JESUS was hated, yea GOD himself is hated of the wicked, and his good Spirit, and wouldst not thou behated, but loved. Bravely. Picus Earl of Mirandula to his Nephew. Act 5.41. h Epist ad I●hannem Franciscum Picum. fol. 104— Gaudeamus & nos si t●nta apud Deum gloria digni sumus, ut ejus gloria in ignominia nostra manifestetur— Ne omni nobis bene merendi occasione sublata, praemii eti●m spes relicta nulla sit. The Apostles rejoiced, that they were counted worthy to suffer reproach for Christ's name, let us also rejoice if we be worthy of so great glory with God, that his glory should be set forth in our shame. If the world hated him by whom it was made, shall we vile men, and in respect of our sins worthy to be hated and reviled, take it so ill, that lest they should say ill, we should begin to do ill, rather let us take it gladly, and if we be not so happy as for virtue and verity to suffer stripes, bonds, imprisonments, swords, think it goes well with us, if we suffer the detractions and hatred of the ungodly. The course of Christianity is thus (as blessed Macarius declares) i Hom. 15 p. 186.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wheresoever the holy Spirit is there follows as a shadow Persecution and opposition, as we see in the Prophets, our Lord CHRIST, and his Apostles, for since Christ's Cross that the Spirit forsook the jews, and passed to Christians, no jew hath been persecuted, but only Christians have been made Martyrs. It is a prerogative of the true Church, to be capable of saving hatred. The world cannot hate you, says CHRIST of carnals, and complyers to any Sect and humour. Because I have chosen you out of the world, therefore the world hates you, joh. 15.19. saith he of them that are sincere in faith and life. St. Hierom, k In Epist. ad Asellam. Gratias ago Deo meo, quod dignus si● quem mundus od●rit. Religiously thanks God that he was worthy of the world's hate. For it is a wonderful kindness, to be neither hateful nor hating, but unjustly hated. Which forced that doxology from blessed l Epist. 1. Domino gratias, qui & mihi miserrimo peccatori dedit dicere, oderun● me gratis. Paulinus, The Lord be thanked, who hath given me also a miserable sinner to say, they hated me without a cause. How have we to bless God that the world cannot espy its own ill conditions in us, that when every body in the whole universe is hated, and spoken against for something or other, our portion through God's goodness is to be hated for his truth and grace shining in us, and reviled for his blessed name and image! When man is borne to misery, they are much bound to glorify God, whose misery is turned into martyrdom. Discreetly Prudentius, m Perl Stepharū●. Hymno 10. horreti● omnes hasce carnificum manus, num mi●iores sunt manus m●dentium?— Ye dread the Tyrants and Executioners hands, are the Physicians and Chirurgeons hands any gentler? Who would not choose torments for CHRIST, rather than tortures by diseases, rather to be racked for Christ, CHAP. 7. then wrung with some gout or cramp? rather to n S. Clem. Apost constit lib. 5 c. 5. have his bowels examined with instruments of cruelty, then to be searched with the colic and stone. Take we it then for a divine love token if in lieu of common defamations and calamities, the reproaches of Christ, and his troubles come upon us. As St. Roch ●aid in this case, o Et si antea dulcissime jesu. me servun tuum esse existim●verim, nunc vero cum me tormentorum tuorum parte donaveris, charum me tibi esse et jucundum compertum habeo. In vit. ejus. c. 7. Per Petrum Ludovicum M●ld. Aug. 16. Opus imperfect. in Matth 10 hom. 28. Heretofore sweet jesus, I conjectured myself to be one of thine, but now that thou hast given me part in thy torments, I know assuredly that I am accepted, and gracious with thee. CHAP. VII. That the persecuted must not hate, but pray for the Persecutors. SEeing they are occasions of their so great bliss, the persecuted must not hate but love, and pray for the persecutors. Albertus' the great tells us, that a De veris virtutibus, c. 1. A Christian pro certo majorem gratiam & gloriam consequeretur ex persecutione, quam ex favore, si modo debito sciret e● frui. Christians should, without fail, compass more grace and glory by persecution, then by supportation, if they knew how to improve it in due sort, as the enemies of holy Martyrs advantaged them more to eternal felicity than their friends. Hereupon the holy Father Ammonas gave an excellent rule. b C. Paraenetico 2. inter ●per● B. Ephrem p. 499. As oft as thou remember'st them, that have afflicted thee, intercede for them all in truth and with all thy heart, as for them, by whom great advantages have been procured to thee. And St. Leedegar is an admirable example of that rule, who immediately before he was violently put to death prayed thus. c Ignosc● illis qui me affligunt, quandoquidem ego, clementissime pater, per eos credo me in conspectu tuo glorificandum. Vrs●nus in vit. ejus. c. 17. Oct. 2. Pardon them that afflict me, for by their means, I believe that I shall be glorified in thy sight, most gracious Father. Shall we take out of Lansperg d In pharetra divini amoris. p 77. I bless thee pro paterno amore quo mihi patienda omnia in salutem convertis, oro etiam t● duloissime Pater pro omnibus qui mihi adversa unquam intulerunt, ut tu illis non solum ignoscat, sed etiam non imputes, imo (quia fuerunt ministri aeternae dispensationis ac providentiae tuae) aeternae illis mercedem tuae beatitudinis couseras. his choir of love, an arrow that flies very high? I bless thee O Lord, for thy fatherly love, whereby thou turnest into my safety all that I suffer. I beseech thee also most sweet Father, for all those that have at any time inflicted any adversity upon me, that thou wouldst not only pardon, but never impute it to them, nay because they were the ministers of thy eternal dispensation & providence, collate on them the reward of thy eternal blessedness. I can but admire that of St. Basil, touching those that disfame us for Christ, e De Spir. Sancto c 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If the damage thereby growing to them, did not cause in us heaviness & continual sorrow, I should almost have said that we acknowledge thanks to them for their blasphemies as procurers of our bliss. And no less that of his most intimate St. Gregory Nazianzen, Christ wils his to fly from Persecutors, for that being Christians, they ought not only to look after their own things (no not in case they be most strong and constant) but also to spare those that persecute them. f Contra juliau. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Contr julian. erat. 2. ad finem. So that for their part they infer nothing to their peril. Especially we are to pity and petition for them that are our adversaries out of an illuded conscience, joh. 16.2. the Devil transforming himself and infatuating of them; wherefore (as Origen moves) Let us not hate but rather love them and take pity of them, they have a devil and are beside themselves. g In Ezech. hom. 13.— Daemonium habent patiuntur insaniam. CHAP. 8. CHAP. VIII. That the Apostles and their Successors, are liable to most persecution. THe Apostles and their Successors that bear about the world the name of Christ, are most liable to be reviled, and persecuted by all, and most of all by them, that retain the name, but not the right faith of Christ. Therefore our Lord delivering this Beatitude changes the person, and having said Blessed are they that be reviled for righteousness; he turns him to the Apostles and says, Blessed are ye when men revile and persecute you for my sake, and concludes it with this, So persecuted they the Prophets. That is, as the Prophets were persecuted by seduced people, that boasted themselves to be the temple of God, the temple of God,— So you and your followers, shall meet with worse usage amongst deceived creatures that fancy themselves to be God's Church and the only peculiar people. Our Saviour, joh. 16.2 saying; The time shall come, that whosoever kills you, will think he doth God good service; after the application of George Patriarch of Alexandria, a In vita S. Chrys c. 74. In that he names the one & only God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He specified them that under pretext of the Church make havoc of God's people, for hiding their envies and ill doings, they sergeant in words to take care for the Church, which in deeds they lay waste. And much more intends he those that by a perverse creed, believe light to be darkness, and darkness light, antiquities to be old errors, novelties to be divine faith, and consequently holds it the Lords work to shed Christian blood, and curse them that do it negligently, and do not to the utmost pursue true catholical Christians with the sword of their mouth, and the mouth of their sword. Quintilian cries out, b Declamatione, 265 Nullam petulantiam magis odi, quam quae se propter hoc exerit, quia pulat licere. I hate no insolency more than that, which practices out of a conceit of its own lawfulness. I abhor no ctueltie like that which springs from opinion of duty, and devotion, and sanctity, and singular zeal. The holy Bishop Serapion is my Author, c Episcop. Thymeos. Contr. Manichaeos', p. 104. Of all obstinate impiety, this is the most injurious, to carry Christ's colours and wage war against Christ. One would more willingly suffer of a Pagan, then of a Christian, of one that is held whereabouts he suffers for a misbeleever, then of him that is magnified for a sole gospeler. Many suppose they could readily suffer, if it might be generally thought that they suffered for righteousness, for Christ; as d S. Ado in Martyrologio. lan. ●. Sozom. hist. l. 2. c. 8. The noble personage Attalus of Perga, was carried about the amphitheatre a Title going before him, in which was written, Attalus Christianus. But this irks them that they should be imagined to persecute, when they are persecuted, or to suffer as erring and evil men. Now beloved, this is a great piece of self-denial, which must be antecedent to crosse-bearing, that we deny our own will in suffering, and take up crosses, not of our choosing, but of Gods appointing. And the Lord will have it thus, that it may be a matter of Faith, not of sense to suffer one thing to dye for Heaven, another thing to dye for our Country, & Christ himself suffered, as a company-keeper, as a usurper, as a seducer. To entire patience we must beg wisdom, jam. 1. to distinguish betwixt the allegations of crafty opposers, & the true reasons of their opposition, and attend Gods discerning eye that looks through vizards and dislikes not his own caus●s for forged aspersions. St. Basil the great, gravely informs, e Ep. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. 71. That this is most grievous, when neither the afflicted undergo passions in full assurance of martyrdom, nor the people repute & reverence them in the rank of Martyrs, because the name of Christians is vested upon the persecutors. There is one crime now vehemently pursued, the accurate observation of the traditions of our Ancestors. How much better pretences & shows the enemies of truth make, and how much greater fame and opinions be of them in the world, so much more difficulty there is in suffering, and therefore so much more deserving is the passion. Some may ask what Persecution there can be where the supreme Magistrate is a defender of the true ancient Faith? I answer that which is the wonder of all Persecutions, that he and Governors under him should by disobedients of the Church, whom they curb, be slandered for Persecutors. For the cause making the Martyr, when the cause is good the Sufferer is persecuted, when the cause is uncatholicke the complayner persecutes, charging Gods vicegerents, with wrongful challenges of the vilest tyranny. It is a true definitive of Pelagius the first, f In Epist 3 Non persequitur nisi qui ad malum cogit, qui autem malum vel factú jam punit, vel prohibet ne fiat, non persequitur ille sed diligit. He persecutes that compels to evil, but he that either punishes evil done, or prohibits it to be done, he doth not persecute but love. Wherefore Sectaries giving themselves out to be persecuted when they are restrained of opinionative vanities and unconformities, do therein blaspheme dignities and be themselves by unjust complaints, murmurs, imprecations, Libels,— base persecutors of the higher powers. Thus in the times of great Theodosius and his sons, the Arrians (bridled by penal Laws) assumed to be the only Catholics, misnamed the true Catholics Homousians, burdened the Princes and Bishops for persecutors, & vaunted of themselves, as suffering for Christ and Scripture, Scripture,— And the Donatists in much distraction dreaming themselves to be Christ's Vnica, and sole peculiar, exclaimed against the Emperors, for not granting them toleration freely to practise their Religion of the new cut, inveighed against the orthodox Bishops for endeavours of their cure and restraint, & damned Gods Church of persecuting. St. Augustine oft advertises, that Paucity and Persecution have ever been the usual pleas and prescriptions of Heretics. Paucity as a semblance of Christ's little flock. Persecution as a covert for the condign punishments, blame and shame which for their untruths they incur before religious Authority. But it hath lamentably happened in our Church which to my knowledge hath not fall'n out in any other, that many who yet will needs go for her members and children before-fet with Geneva—, and thence full of deep prejudices against the Doctrine, discipline, and government of our holy Mother, so as to accuse of halting those that go not their by-way, and divulge such as divert from them to decline, themselves to be the sole Professors and the Church, others to be temporizers, usurping and practising over and against the Church. And their Sect-masters under cloak and clamour of persecution, suck up the fat of the earth, and in poor stipendiary, and Lecturers places gather great estates in lands and moneys, and some now and then politicly force themselves (by their open irregular carriage) to be deprived of petty live, that as deposed, and persecuted men, they may get up thrice the value by the benevolences of women, bewitched with their long prayers and endless uses. Which women by rude declamations against School-learning, and of deceit by profound Scholars and great read men, they have rendered unteachable, and of a special Faith that all, who say or do aught against them are heavy Persecutors. Thus a few schismatics are a little snibbed for gross absurdities and disorders, and the Fathers and chief of the Clergy, and the whole Church of England be by them and their associates without compare persecuted and reputed as limbs of Antichrist; whence many be abstracted, partly to have the resort, fees and custom, partly to avoid the censures, and outcries of a spreading faction. So necessary it is to take up our last conclusion, that Christians according to their callings must not neglect Righteousness, and to propagate the name of Christ for dread of any Persecution, Revel. 21.6, 7. CHAP. IX. CHAP. 10. That Christians must be willing to Suffer for righteousness and for Christ. SAint MARTIN is brief with us, a Episc. Dumiens. In libro de moribus. Si vis beatus esse, cogita hoc primum contemnere & contemni. If thou wilt be happy, cast thy count Inprimis to despise and be despised. To despise the speech of people that are injudicious and unrighteous, and be despised for courses above the sphere of carnal and corrupt aims and judgements, 2. Cor. 6, ● Heb. 13.13. Let us swim against the stream of the corruptions and errors of our times, sail against the wind of popular air and breath, let that rather blow up the fire of the Spirit in us. To contend for the Faith once delivered to the Saints; for the first Love, first Doctrine, first Discipline. Devout St. Bernard laments in an Epistle, That some great Prelates in his days though they assented not to their tenets, connived at the Petrobusians—; because their Officers gained more by some one of them, then by many hundreds of orthodoxal and conformable Christians. This we see that many in places of action, & command, that by Non-Conformists they may not be proclaimed for Persecutors, but spoken of as moderate persons, suffer not only the Canons & constitutions of their dear Mother, but the Religion of the Fathers, and their forefathers to be buried quick. But let the Prophets who were contented for ancient Faith and truth's sake, to suffer in their names and persons, be a precedent for us, to stand for the old and good way maugre the exclamations of upstarts Spirits, CHAP. 9 and their conjured adherents. Be not ambitious of a false Prophet's shadow; th●t is, vulgar applause. Luk. 6.26. Woe unto you, when all men shall speak well of you, for so did their Fathers of the false Prophets. For common folks have no fancy to that which antiquititie and authority countenance. Now beloved thus, whereas there ought to be penal laws, against Heretics, schismatics, and Vnconformitants, and Rulers by connivance, and not following those Laws against them, be guilty of their Perdition. Wittily St. Hierome, b Contra Pelagianos lib. 3. Haereticum interficit, qui esse Haereticum patitur. St Leo Epist. 93. He murders a Heretic, that tolerates him to be a Heretic. Therefore, the powers are to compel men to enter God's house Luk. 14.23. For in this Tertullian is right, c Adversus Gnosticot, duritia vincenda est, non suadenda. Obstinacy must be enforced, not entreated. Hence the defamatory words, which the Seducted bruit abroad of them that proceed with constancy herein, have the estimate of martyrdom before God. And lest any should soothe themselves, that because they favour not the way, they be not obnoxious, though they block not up the Schismatical in their passage, let them ponder that of Gerson, d Serm ad regem Franciae nomine universitatu Paris— Ego te non puniam, sed infernales Diaboli te cruciabunt, eos ego non prohibeam. A man that doth not evil but suffers it to be done, God will judge and say; I will not punish thee, but the infernal Devils will plague thee, them will not I hinder. It is certain, that under most Christian and most excellent Princes, not only subordinate Commanders may meet with affronts, if they be zealous against deceivers, but the greatest and best of Princes be themselves subject to misprisions and taunts, if they be serviceable to CHRIST, and assistant to holy Church, further than Women and weak judgements approve. Yet for all that, Royal King DAVID, 2. Sam. 6.21, 22. will dance before the Ark, maintain with all his might the Orders of the holy Church and be himself humble in Gods public worship; though not alone Damosels of the Country, but some Ladies of his Court, gave him in glorious for not taking state before God. e Non erubuit David foemineas opiniones, nec opprobria apud mulieres subire, pro religiones negotio verecndatus est. St. Ambros. epist. 36. DAVID blushed not to be slighted in the opinion of Females, nor shamed he to under go reproaches among Women for the matter of Religion. So St. Ambrose, Neither lost he any renown by it; for blessed Gregory is not alone in his admiration, f Quid de ejus factis ab aliis sentiatur ignoro, ego Davidem pius stupeo saltantem quam pugnantem. In job. l. 27. c. 27. I wonder more at DAVID dancing, then fighting. A betting herefies and schisms gets a name, but for a time, whiles the heat of a faction lasts, but defence of the truth wins everlasting praise. Whence no Writers are so famous, as they that were the hammers of heretics, St. Austin, St. Hierom, St. Cyril,— no Bishops so illustrious as they that were most active against them, S. Athanasius, S. Ambrose, S. Leo,— no Emperors so glorious, as they that most fortified the Church against them, Theodosius, H●norius, Martian. And whereas of all the Sects in Christendom, that deserve but the name of a Church, there is none for the whole constitution thereof, in Doctrine, Discipline and Government, more remote from God's truth and undoubted antiquity, ●●●●i in t●to 〈◊〉 faciam nomina●i. than the Congregation of the Disciplinarian faction and the rest of that adherency. Therefore, no industry, wisdom, power can be better improved, then in purging all Churches of that leaven, and reducing all to uniformity among ourselves, and conformity of the pure and primitive times, nor is any of them to be suffered in his superstitious and cross way, for that he may be in some things of laudable converse, seeing there scarce ever was Heretic that feigned not a singularity of good living to grace with the multitude his innovations, and contrarieties to holy Church, and the Wolf that appears in a Sheepes-skinne, is not therefore to be endured in the fold. I confess these novelists take licence to say all they think evil, and do all they presume inconvenient against those that hinder the building of their Babylon, and they have a Creed that admits for articles all the calumnies, which they forge against a Conformist. But for all the mists that they cast, and dust which they raise, the brightness of their name, who are obedient to God, and his Church, will break out at length if not before, yet at the day of revelation; nor may we think long to expect that, since our Lord JESUS that sits at the right hand of GOD hath the infinite patience to endure his name to be cast out as evil among Infidels and miscreants until the last day. CHAP. X. CHAP. 10. Concluding that our utmost glory is in the honour of suffering for Christ. THe holy martyresses' Faith, Hope, and Charity, uttered a speech consonant to their names, a SS Fidei, spei. charitas,— in vit. illarum, c. 6. Aug. 1. What can be more pleasant to Christians then to suffer for CHRIST? Although we should not have such recompenses as are hoped, what excellency of glory doth it not exceed to suffer for him that made us? john, 13.31. The business of Suffering is termed glory, because there is nothing so opprobrious, which suffered for God becomes not glorious. Whence St. chrysostom b I● Matth. homil. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. St. Primas. in Heb. 2. An boni nostri qualitas ex populi potius pendebit erroribus, quam ex conscientta nostra, & judicio Dei etc. Lactantius, l. 5. c. 12. Wishes to be disgraced and contemned for God, rather than to be honoured of all Kings: for there is nothing, nothing at all parallel to that glory. Be we ready then to sacrifice that repute which consists not with the suffrage of God and right men, and with conscientious discharge of our vocations. Look we to Gods will, and he will see to his own and our glory. 1. Pet. 4.14. If ye be reproached for Christ's sake, happy are ye, the Spirit of glory rests upon you. To credit you by such contumelies and make you a name with God and his people in both Churches, and the spirit of envy cannot reproach so much as the spirit of glory can honour. He will tender the respect of his own gifts and fruits, and convert the shame that is put upon them into praise. Experience ratifies that of Dionysius Carthusianus, c Fer. quinta Paschae serm. 4. Tentatio facit hominem etiam in hoc mundo famosum & gloriosum, ita quod alir innitantur ei u● sustentamento. And our Lord said to St. Anthony, Quia viriliter dimicasti in toto orbe te faciam nominari. Tentations make a man famous and glorious even in this world, so that others rest upon him, as a sure stud. Hence the Lord says, Rev. 3.12. Him that overcommeth will I make a pillar in the temple of my God. Opposition illustrates a Christian, causes notice to be taken of him, and his graces to spread their pleasant odours fare and near. d Serm de Vitali & Valeria. Apr. 28. Sicut unguenta redolere latius nesciunt, nisi commota, et sicut aromata fragrantiam suam non nisi cum incenduntur expandunt: ita Sancti viri, omne quod virtutibus redolent, in tribulationibus profundunt. Garolus á Basilica S. Petri, in vita Caroli Card Borromaei. l. 2. c. 11. Ex se res adversaetum misericordiam movent, tum amorem, quod si exitum habeant faelicem atque mirabilem, si cum opinione Sanctitatis etiam conjungantur, accedit non mediocris veneratio. As sweet Oils yield not abroad their scent, unless they be stirred, and sweet Spices dilate not their fragrant savour, except they be burned; so whatsoever is odoriferous in holy men by virtues, they diffuse in their tribulations; which is the Simile of S. Peter Damian. Cant. 1.2. Thy name is as an ointment poured forth. None have so precious and ample a name, as they that are molested for their righteousness and Christianity. Malice is talkative, and a Heretics ill word is a commendation in an Orthodoxes ear. Adversity of itself moves pity and love, and if it be fairly borne, and joined with opinion of Sanctity, there accrues no small veneration. God always smelled a pleasant smell in a sacrifice of blood, therefore the Spirit of glory rests upon his patients. As Theodore Edissen capitulates, e Ex 50. Capitulis Theodori Edisseni— juxta proverbium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Give blood, and take Spirit; if he that gives a cup of cold water shall not lose his reward (as St. Bernard enlarges it) * St. Bern in Psal. Qui habitat serm. 9 Scimu● quis promisit, 〈◊〉 eum quidem qui pro nomine suo, calicem aquae frigidae dederit s●tienti, mercede propria caritarum, nunquid tamen— In retributione aequabitur ei, qui non aquam porrigens, sed sanguinem funden●, propinatum sibi hiberit calicem salvatoris, etc. ☞ This passage (delivered by me at Norwich in a Sermon without the least alteration) is as I hear, perverted and distorted by Brother B. in his late lawless Pamphlet, as if I had stirred up Princes to shed the blood of Puritans, and threatened them with Blood-shedding. what is his glory, that gives a cup of warm blood. john, 12.24, 25. Except a corn of Wheat fall into the ground and dye, it abides alone, but if it die it brings forth much fruit. CHRIST'S death was in effectual order to a glorious life; so the mortifying what we hold dear, is the sowing it, to be multiplied with the large increases of God. Thus as St. Gregory writes, f In Evang hom. 32. Frumentum si servas perdis, si seminas renovas. The saving of Seed is in the sowing, one bushel of Corn well sown in good ground, is worth ten in the barn; Christ is no barren soil in returning what is sown in him, that which we keep from Christ in our granaries and custody, abides itself, and in its own nature and corruption, that which we sow in him, altars, augments and fructisies. Psal. 126.5. The righteous sow in tears, because their crosses have (Sementivam vim) the force of good Seed to produce fruits of righteousness and glory. When Gordius was threatened with pains g Apud St. Basil. serm. in Gordium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he lift up a martyrs voice, Sow many in me, that I may reap manifold,— How much am I damnified, that I cannot many times die for Christ? Matth. 10 39 He that loseth his life for my sake shall find it. Godliness is such gain, that the losses thereof are above all the findings of the world. I may say with Tertullian, h In lib. ad Martyrs, si aliqua amisistis vitae gaudia, negotiatio est aliquid amittere, ut majora lucre●●s. If you have forgone any joys of this life, it is traffic to part with any thing to gain much thereby. The true way of finding life, liberty, fame, friend, fortune, or what else we most affect, is to lose it in Christ, a dram of credit scattered and lost in him is worth an ounce, S. Bern. in Psal. 90. Serm. 10. worth a pound in our own hands, that we may learn to admit praise and favours in this life with patience and content, as encouragements for beginners to make progress, and not be weary of well-doing, but to embrace reproach and persecution; for divine service with desire and comfort, as a Prophet's condition, and state of perfection in our Lord JESUS, by whom and in whom, glory be to the Father, and to the Son, and to the Holy Ghost. FINIS.