A BRIEF RECEIPT MORAL & CHRISTIAN, AGAINST The Passion of the Heart, or Sore of the Mind, incident to most, and very grievous to many, in the troubles of Enemies.  
BEING One single Sermon by I. H. Minister of Froome.  
Published at this rate by itself, that any who need it, may have it.  
For the ease and benefit especially of the more tender, weak and melancholy; who feel these arrows stick in their spirits, but know not the way of plucking them out, or assuaging the pain of them.  Have mercy on me O Lord for I am weak: O Lord heal me for my bones are vexed. Psal. 6 2. 
London Printed for E. Blackmore, and are to be sold at the Angel in Paul's Churchyard 1658.   

Christian Reader.  
AS there are diseases, infirmities and hurts in the body, so are there in the mind, where we feel them too, as sensibly, I wish I could say, we did not. And as we seek out to those who have skill or experience for remedies, and do use many, in the one, it is pity if we be quite defective, in the other. It is true, every Physician will not fit every disease. A man may be good for one, that is good for nothing in another. Nor will every word administered to the weary by the tongue of the Learned, or the prudent which is better, reach his wound and bring oil to it. What is said, but gives not refreshment. It is not words that heal a soar, a Medicine. A man must have felt, studied, tried, and passed what he speaks, that speaks to the heart, in the anguish of another.  
There are two ways, and let me tell you, but two I think, whereby the Soul when it ails any thing is helped. The one is, when it comes to be persuaded, that that thing which troubled, or, vexed it, is not evil, or so evil, but well for it. This cure is perfect. The other way, when it cannot but take the thing to be evil, and grievous, is by diversion, or withdrawing the mind or thoughts from it, to other things that are pleasing, and so wear it away. Veneranda malorum oblivio quantum sapis! The later of these may serve where the spirit is more airy, or the grief light, but when the impression hath sunk deep, and the temper is melancholy, these thoughts will, return and the first way only is left for us.  
Now there is none thing in the World, which is a Catholicon, or Universal means, let the malady be whatsoever it will, so far as it lies in the mind, for the accomplishing this; but it is a certain thing that is hard to come by, very hard to be had; and that is Faith, to wit when a man, that hath sincerely and unreservedly given up himself to the service of Christ, does believe most steadfastly according to that promise, Ro, 8.28. that all things shall work together for his good. Let such a man be vexed or troubled, grieved or afflicted, his ease is at hand, and that too complete. For than I say are all our vexations perfectly cured, when the mind comes to see that to be good, which it thought to be evil. Now faith makes the man see this, that all these things shall certainly work for the best to him. Let Faith come the Mountain is removed, when before the Grasshopper was a burden, and a hair a weight.  
But alas! as our Saviour foretells us, Luke 18.8. where shall we find such a Faith, constant, and uniform, as this is, even almost in the Earth? There is another thing than must be forced to help us here, to supply Faith's office, as that is wanting, in this work, and that is, our Reason; which as it makes various efforts upon the affections, so hath it a various success. For I find that although in some passions, that do rise from more considerable causes, as to be moved at the death of Friends, some huge losses, and the like, which Reason judges to be equal, and at first sides with them. It bears a great stroke in the Soul, so that as soon as the brunt is a little over, the affections harken to it, and are allayed by it: Yet in some others, that meet happily more closely with our complexions, and so are not less pungent when there is less cause of them, the matter is not so great, but the mind is more engaged, and Reason thereupon opposing the same, and checking ourselves from the beginning, for the very rising; the affections here come not so soon to be ordered, but mutinying rather, look upon Reason, as it were a party against them which the more it chides and upbraids them, the more are they but exasperated, and fling away from it, so that they will not, and cannot be persuaded, and wrought upon by it; but those things which do vex them coming hereby more to be pondered, do pierce, and stick the deeper in them.  
If this lays us not bare, I do mean, the more we come to see it unreasonable for us to be moved, so much as we are moved, in many cases (so impotent is passion, so touchy infirmity) the more it moves us, to be thus moved, that we ought not, and are, and cannot help it. Nay indeed while reason goes contrary, our passions appear weakness, and what is weakness we are willing to hid, and then the passion which vent should let out, concealment keeps in, and foments to its height. Mens intus agitat vulnera et semet dolor accendit. And here it is true the evil itself lies in the fancy, more than the things; yet does not the telling this presently cure us, though at the first glance this may sometimes do something; but the very knowing that it is but our fancy, when we poar more upon it, afflicts us more desperately, seeing the smart is not the less, and the cure, we find but the harder for this. For when we might get the things to be changed, yet how shall we get off the evil in the mind? The matter may be gone, & passed away, yet the impression remains, in our own imaginations.  
Not that we are lest though, without all remedy, while it is good to know the worst, for God hath made every thing that is in this life, subject to change. Time is an herb of Sovereign virtue. And as our joys and comforts are mutable, so are our griefs & our vexations. Blessed be his goodness for his. If our Faith then do fail us, & our reason cannot serve us, yet God can help us. The Lord can offer advantages both, and give the occasion how they shall work. For I perceive though our passions indeed be irregular, they have some guide and way of their own, and (to arm at least near as the thing is) when our Reason's reason will not prevail, our passions own reason; will get the hearing, and if we can tell then, how to wind in with them, it will yield satisfaction.  
The subject of the ensuing penfull of Notes, written out by me at t he request of a reverend neighbour at first, but importuned to the press by another, who for some matter in them belike that hath affected him, will not be denied, is about these commotions or vexations of mind, as it is engaged, and diseased with Enemies, which are many times even the most soar, the most bitter, the most lodged, of any. And it is humbly supposed, there are some things here (particularly about the end) that if they be considerately applied by enlargement of the same, on the mind, which I advise to be done, as the plaster is to be bound on to the soar, they may do good happily here and there to some Spirits, that are raw and tender, and have the feeling of these things.  
I must confess if I did not believe this myself, and that upon my own experience, who am such a poor weak creature, as some of these passages will show me to be. I should be loath, to let a Sermon thus Solitary, and perhaps as sorrily, pass from me. But indeed, there is one affair long since in my life private, & past, unto which it hath been originally owed, and more lately paid. The deal of some have been bitter to me, and I have born it after a sort, though with much failing, as I have here prescribed to others. I will say no more, but I have found my peace in these things. And blessed be God that my part is done, the rest is with him, So that I do me thinks set up this as Samuel did his Ebenezer, even as my stone of remembrance that hitherto hath the Lord helped me. And now Lord what wait I for? my hope is in thee Psal. 39 7. Is. 51.22, 23.  
To make an end. If the publishing hereof, may really make for any body's benefit, it is no matter, how it may make for my credit. If thou art grieved, it is needful for thee to be eased, there is no need, that I be praised. That the thing is so small, it is medicamen parabile, thy expense will be the less, I mean not only of thy money, to have it, but of thy time, which is more precious, to read it and ponder it. I shall be a Physician of no cost, if I be of no value. If I have no leaf for medicine, I may have yet, some fruit for meat. And Samson said unto his Father, get her for me, for she pleaseth me well, but he knew not that it was of the Lord.  
Thy fellow Servant in the Kingdom and patience of jesus Christ. john Humphrey.   
Pro. 16.7. 
When a man's ways please the Lord, he maketh even his enemies to be at peace with him.  
AMongst the many evils which the prudent foresees and hideth himself, Pro. 22.3. they are not the least which arise from enemies. For as the top of earthly pleasures which may be cleanly used (the most of pleasures being dipped and drenched in sin) is the enjoyment of friends: So does the very bottom and dregs of those troubles which are bitterest to us in the World, lie many times in our engagements with Adversaries. I know Philosophy would place a man in the higher Region, above such things as these are, that they should not reach him, as if to be wise were to be beyond commotion: But Divinity that speaks more feelingly, and sets forth man as he is, a poor impotent frail creature, subject to feeling, to infirmities, and sufferings, gives other rules, and draws him forth out of himself unto God for the cure, ease, and assuaging of them. Thus here are we to please him, that we may have peace with our enemies.  
In the words there are two things. A bitter soar, and a precious remedy. The soar is that which most of us all, are, have, or may be, too well experienced in, that is the grievance of enemies: The remedy, I wish we were all as well versed in likewise, and that is, the pleasing of the lord When a man's ways please the Lord, he maketh his Enemies be at peace with him.  
The observation or matter the words afford is this.  
Doct. That the best way for a tender Christian, that lies under the soars of displeasure, discomposures, troubles, injuries, or prejudice of Enemies, is t apply himself unto God in that course as does best please him, and so rest upon his dispose, to bring about his peace for him.  
Let a man look over the Spirits of most, and it will pity him to see what things, or means, they fly unto, under such risentments, whereas if they would have their recourse hither, all would be quiet: Their Enemies shall be at peace, or their hearts be at rest; Even as things are, that were violenced before, when they come to their Centre; and as the furious waters, that keep such a noise, and rushing in their way, as soon as they do but fall into t he Ocean (unto which indeed they own the Tribute of themselves) you hear no more of them. The waves of death compassed me about, the floods of ungodly men made me afraid. I will call upon the Lord, so shall I be saved from my Enemies. 2 Sam. 22.5.4.  
For Explication. Here are three things in this observation. The Person. His Grievance. His Redress.  
1. The Person, and that is the tender Christian. There are divers sorts of tempers. Some are more hardy, that feel not these impressions from any thing that can fall on them by others: And these are so, either by nature, which is to have an healthy Soul, and be well born; Or by Wisdom, when men have with much culture got a rule over their Spirits, by reason that they can pluck out the sting of any affection, it shall not hurt them, Sed nobis non licet esse tam diseratos, Or by stupidity and dulness merely of temper and complexion, which hath this hap, as to bearing and contentment, to reap t hat benefit many time, which others cannot with tall their virtue and studies; For as it is easy for things of grosser metarl to endure a knock and blows, when finer curious metalled things, must have much art to endure the least hurt or fall, and not be broken: So is it with finer, and courser Spirits; Of these I speak not. There are other tempers therefore that are tender, that when wrongs, reproaches, injuries or troubles fall on them, they wound them, and grieve them; I do not know Sirs, how it may far with many of you, but of such a Spirit I am sure, was holy David himself, who tells us often, that he was so affected here with, That his Soul was sore vexed, and his eyes consumed with grief because of his Enemies. Psal. 6.3.7. A Christian spirit I take not to be a stupid spirit, or one that is wholly unmoved, or unwounded, but a spirit that being touched, and wounded, can fetch its balm in Gilead, its healing from God.  
2. The Grievance, and this is the soars of Enemies, all that trouble, anguish, vexation, especially, that comes on the mind, and mischief to our Persons, by their harsh, injurious, bitter dealing with us. These Enemies are either open Enemies, or secret Enemies, and that in words, or in deeds. They shoot their arrows, says the Psalmist, even bitter words, Leviter volant, graviter vulnerant, and the poison of Asps (in another place) is under their lips, to show how deeply some things do wound, and how fast they stick upon many of those who have tender hearts, and fain would live in peace. The best of them, is but as a briar; and the most upright of them, sharper than a thornhedge.  
3. The Redress, and this lie in the applying ourselves unto God, or having our recourse unto him. Est profectò Deus (faies Plautus in his Captivi) qui quae nosgerimus, videt et audit: bene merenti bene erit, male merenti par erit. O our God (says good Hezekiah) wilt thou not judge them? for we have no might against this great company that cometh against us, neither know we what to do, but our eyes are upo● thee. 2 Chron. 20.12. This is more at large, particularly the redress lies in two things, the taking that course that will best please God; and then resting the Soul, for the issue, upon him.  
The ways or course best to please God are either Absolute, as to the whole stream of our lives, or Respective, in reference merely hereunto.  
The absolute course, or ways best to please God, I would thus define. It is such a conversation, as being grounded upon Faith in a cleansed heart, and kept clean through the Spirit of grace, does renounce all sin and cleave to what is good, or doth deny ourselves, and cleave unto Christ in all things, according to the will of God.  
Herein are 7 things. 

1. The foundation of such a course, or holy life, and that is Faith (a true, a sound Faith, dogmatical and fiducial) Heb. 11.6. Act. 15.19.  
2. The subject wherein this faith resides, and from whence such a life must proceed, that is, the heart. Ro. 10.10. Act. 8.37.  
3. The qualification of this subject. It must be cleansed, that is sanctified by the infusion of the habits of grace. Heb. 10.22. Io. 1.13. and kept clean, to wit, by a daily ridding our lusts, and preparing out grace, that the vessel may not be to rinse, or the tools to whet, when the work, is to be doing. Psal. 57.7.2 Chron. 19.3.2 Cor. 7.1.  
4. The efficient, by whom all is wrought, that is the Spirit. Rom. 8.13.2. Cor. 3.5. which as freely given, I farther call the Spirit of grace.  
5. The matter wherein this whole conversation consists, & that is two things, (for these two comprise all) Self-denial, which is a renouncing sin altogether, and every thing else (though it be life itself, as to preparation of mind) so far as it shall stand in opposition to righteousness and truth. Mar. 8.34, 35.2 Tim. 2.19. and the love of Christ, or cleaving to him (as Ruth did to Naomi, that forsook all to follow her) which includes the embracing and pursuing whatsoever is good and acceptable to him. Mat. 22.37, 38. Io. 4.15.1 Tim. 1.5.  
6. The extent hereof, or universality, the sure note of sincerity, in all things. Psal. 18.22. Psal. 119.6. Act. 24.16.  
7. And lastly, The rule by which, our whole life must be squared, and that is the will of God, or Law of the ten Commandments. Psal. 19.7, 8, 9 Gal. 6.16.2 Tim. 3.17. There are these particulars in this absolute course, which hath been the matter of other Sermons. See Mr. Rogers 7. treatises. treat 2.    
The respective course, or ways best to please God in reference peculiarly hereunto in short are, to take such a course only and do not otherwise, whatsoever we suffer, in seeking ease under our Enemies, than we have warrant for, from the word, and can approve ourselves therein unto God. And this is the course, (as the first thing in the redress) whereunto my discourse is to bend, which I shall therefore particularise, in the Use when I come to it.  
One thing only is to be noted in the way here, and that is, that this same religious life in the main, before set down, whereby a man walks uprightly with God in the whole currant of his life, without this peculiar regard to men, whether they are Enemies or not, hath the advantage of this Text, to wit, that among many other blessings belonging to it, God will deliver such out of their troubles. Psal. 34.19. and give them peace or victory with their Enemies. This the Text itself intends, I doubt not, but my discourse is not to run at that large. Let it suffice to say only hereunto. Job fears not God for nought.  
The second thing then, in the redress upon this, is, when we do thus, without any farther explicating, which here needs not, The resting, (I have said) casting or rolling the Soul on the Lord, as to the success, assuring ourselves that he is a ready help to all such, and will bring about in the end that which he sees best for us. Indeed a man is to look out, what God requires of him in such or such a case wherein he is, and so to do it. If he does not this, how can he trust in God? If he does, what is there more on his part then, but to leave the matter to him? Oh! Let me tell you Friends, it is a sweet thing in a difficult and vexatious business, to have that, which is one's own duty in order to an effect, to be done, and then to stand only and see what God will do, in the remaining work, that is behind, & left in his hand. And the King said (whose case yet here was not so ripe) carry back the Ark into the City, if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and his habitation, but if he thus say, I have no delight in thee, behold here I am, let him do to me, as seemeth good to him. 2. Sam. 15.25, 26.  
FOr Confirmation or Proof. We may turn unto two or three Texts. In Psal. 112.7, 8. we have the righteous man described. His heart is fixed trusting on the Lord, and he shall see his desire upon his Enemies. Two ways we have intimated here, to have one's desire or victory over Enemies, the one is, to be a righteous man, that is, to have our ways please God, and the other, to trust in him to bring it about for us. Look into Psal. 37.5. There is a Text not long in the words, but much in the concernment of it. Commit thy way to the Lord, and he will bring it to pass. It is pity to see what ado many do keep in their affairs, in their troubles, as to the issue, what will become of them, when they should only commit their cause unto God and he would bring it to pass. Commit thy way unto God, includes two things, the one is, to take such ways as we are sure are agreeable to his Will, we cannot else commit them to him, and the other is, when we have done, and do so, to cast all our care and burden then, as to the event, upon him. Commit thy ways to the Lord, trust also in him, and he shall bring it to pass. Duty indeed is man's, the success is Gods. See Psal. 55.22. Mat. 6.31, 32. 1 Pet. 5.7. To this purpose, it is most observable of jacob. Gen. 32. when Esau is coming out against him, it is said, there appeared one he wrestled with till break of day, compare it with Host 12.4. One would have thought now, jacob should have gone about to wrestle with Esau, but he wrestles with God, and having power with him, Esau comes and falls down conquered at his feet. And thus likewise did joseph, David, Daniel, and the three Children in their troubles. If it be so, say they, our God whom we serve, is able to deliver us from this fiery furnace, and will deliver us. Dan. 3.17. It is true, we look not now for such miracles, nor, (God be blessed) for such burning trials, as these were, yet is there something like, which still abides the Children of God in that furnace of reproach and obloquy, which wicked men do heat with the popular breath, and then cast in their names and honour, of whom nevertheless, while they keep up close with God, I may even say, as we read here, they come out again, in their Coats their Hosen and their Hats, and not a Hair of their good names are singed, or the smell of the fire passes on them. I mean, as the fire had no power over these here, no more shall the malice of men, have power, over the good names, peace, or Spirits of those that fear God. Psal. 37.76. Psal. 62.1, 2, 3. This is a kind of mystery of Religion, that a man must have his recourse to the Lord, and deal with him, to prevail with our Enemies.  
FOr the Gronnds or Reasons. There are these four, and they are firm.  
1. From the Sovereignty of God, who is the disposer of all things, and so hath the hearts of our En enemy in his hands to turn them as the Rivers of waters. Pro. 21.1. A man hath to do with ones Servant and he ruffles with him, and won't do this or that, but is cross, well, says he, I'll tell your Master (with whom happily he is great) and he shall make you. The Children of God many times, they have many a brunt, and ruffling with the World, In these brunts now, they go unto him, who is the great Lord of all, of whom the whole Family of Heaven and Earth is named, and he takes an order, he takes a course for them. Troubles upon the mind, many times like Mastiffs on the body, while we struggle with them in our own strength, are but enraged, and get more holdfast on us; but let the Master of the house once rate the cur, let the Lord of all but speak a word to call them in, our troubles all come off presently, let go their hold, and lie down before us. O God, says David, the proud are risen against me, and the assemblies of violent men. Psal. 86.17. and then closes his Psalm sweetly. v. 17. Show me a token for good, that they which hate me may see it, and be ashamed, because thou Lord hast helped me, and comforted me.  
2. From the Covenant. As there is a right of dominion, or power, which God hath over all for our relief, which is the first and great foundation of our applications to him. So is there a second, like to that, A right of Will too, which we have, for our trust to him herein. This is a part of the Covenant, an express branch of it. By myself have I sworn, Gen. 22.16, 17. I will bless thee, and multiply thee, and thy seed shall possess the gates of thy Enemies. The gates of Cities are their strength and the meaning is, that God will protect, defend his people, and give them victory when it is fit. Hence is he said to be not only a Sun but a Shield, Psal. 84.11. and a buckler, as well as an exceeding great reward. Gen. 15.1. See more Psal. 89.23, 24. Luke 1.71, 72. It were well, that many a good Christian did know or consider this, when they have need of it; I am sure David who understood the nature of the Covenant better I think than most of us, hath no expressions, more frequent, than such as these, which are not for nothing doubtless, that God was his Rock; his habitation, his fortress, his strong Tower, in reference to his Enemies.  
From the nature of those ways that please the Lord, which are such, as are winning attractive, and reconciling even of Enemies. The fruits of the Spirit, says the Apostle, Gal. 5.22, 23. are love, gentleness, goodness, meekness, temperance; who is not won by such ways as these? Her ways, says Solomon, are ways of pleasantness, that is, not only pleasant to those that walk in them, but pleasant even to those that behold them, for so it follows, and all her paths peace. Pro. 3.17.  
4. From the advantage of Faith, which is the chief part of those ways, or without which, our ways cannot please God. Heb. 11.5. It was the opinion of the Stoics as Seneca, and Cicero in his Paradoxes, That he that was truly wise, is not capable to suffer injury, for in regard (say they) that such a one, places all his goods, or happiness, in the mind, in virtue, se contentum esse, omnia sua secum portare, whereof they being not liable to suffer diminution from any thing without, nothing can disturb, hurt, or injure them. If Philosophy now will teach us thus much, sure Divinity will teach us yet more, and that not only to retire within a man's self, against the blows of misfortunes and Enemies, but to remove ourselves again yet father, out of ourselves unto God, and so to hid and lay up ourselves in him. Faith is a grace that doth this, and so secures and safeguards the Christian against all evils. We must enter into ourselves says Albert) to ascend up into God. It is a famous Text therefore in Habakuck, when the people are carried away in captivity, and surrounded with the greatest misery that could befall them by Enemies, it is said there, that the just man shall live by his Faith. Hab. 2.4. This outward life, or life of sense, may many times doubtlesle be troublesome enough, when yet there is another kind of inward life, a life of Faith in our retiring, and rolling the Soul upon God, wherein this same just man here lies hush, and safe even in the ruins of the world, sifractus illabatur orbis, impavidum ferient ruinae. The Heavenly soul, though it may sometimes, as it were descend to the body, and ask what ails it? should have such apprehensions for the most part of these outward things, as it will have, when it is separated from it; And hence (as some think) is Love said to be as strong as death, because the love of God draws forth the Soul as it were out of us, to live with him. And hence happily is it likewise, St. john tells us that Faith overcomes the World. 1 Io. 5.4. Faith Enables the Soul to set at nougt all the World's threats & allurements whatsoever, while it proposes greater fears & rewards in the life to come and overcomes the world two besides ways: The one is by a resignation of ourselves and all things else into the hands of God; the other is, by an activity, and attractive virtue it hath on the attributes of God, to set them a work, to bring about our advantages for us. There is nothing so hard, but either the refignation of Faith, or activity 8 of Faith, will overcome, or yield peace in it.  
I proceed to the uses, and they are three. Instruction. Support. Direction.  
Use 1. For Instruction. And that is twofold to wit, concerning those false ways we are not to take; & concerning those right ways we are to take, to get peace, under our Enemies.  
For the former. 1. There are some that fly to reproaches, they are offended, and they rail and spit their malice, and so are eased. Thus Shemei dealt with David. But this is directly against our Saviour, who being reviled, reviled not again, 1 Pet. 2.23. He was oppressed, and he was afflicted, and yet as a sheep before her Shearer is dumb, so he oopened not his mouth.  
2. There are others, that seek father to revenge. Well say they, such a one hath done me this that ill turn, but I will be even with him, & this satisfies them; But this is directly against the Apostle, Ro. 12.19. Dear beloved, avenge not yourselves.  
3. There are many when they cannot otherways deal with their adversaries, they betake themselves to their shifts; Excuses, transferring the blame upon others, lying, dissimulation, flattery, imprecations, and such like Servilities; all which are, as one I remember, well expresses it, but a daring, or a kind of braving Heaven through cowardice to men, and is expressly forbid in such places as command truth and sincerity to our neighbour, and that we should not be the Servants of men. This in short then for the false ways, which who so follow forsake David, who still flies in these straits go Gods Precepts (Psal. 119.22.42.61.69.78.95.) and imitate Saul, who when he could not be heard of God goes to a Witch; samuel's mantle, being easier assumed, than his virtues.  
For the Later. The true and right ways, are in general, what is said before, but in particular (which is reserved hither) thy course is this. Thou must examine thyself impartially, whether the fault be on thy own part, or on the part of thy Adversary, and so behave thyself accordingly.  
If the fault be in yourself, two things you must do.  
1. You must seriously take aside your Soul and humble it before God. O Lord thou knowest my foolishness, and my sins are not hid before thee. Psal. 69.5.  
2. You must go & seek reconciliation with your neighbour. This is so expressly enjoined, that if a man should bring his gift to the Altar, and remember that his Brother hath aught against him, he must leave his gift, and go and first reconcile himself unto him. Mat. 5.23, 24. And in Luke 17.4. If thy Brother Trespass against thee and turn again, and say Irepent, thou shalt forgive him. Here is the duty of the offending party, he must be sorry and seek forgiveness; and the duty of the offended, that hereupon he must forgive and be friends with him. I will add, if the party will not forgive thee, or be friends, upon this, woe indeed be to that party, it were better that Party had never been born. If you will not forgive your Brother his Trespasses, when yet you are sought unto, and upon Christ's account, how shall our heavenly Father ever forgive you your Trespasses? Mat. 6.15. They shall have judgement without mercy that have shemed no mercy, ja. 2.13. Nevertheless for thy own part, thou art not to cease to be a Christian still, though they be unchristian, but to go on, and have patience when thou canst not have peace. And this, is to proceed so far, in some cases at least, where the matter requires, as for thee, to be content yet, according to thy Lord, that if they will sue thee at the Law, and take away thy coat, for quietness and Christianities' sake even to let them have thy cloak also. Mat. 5.40.  
I know this is a hard lesson to the most of us, our Stomaches are so high, we cannot easily submit to these lowly ways of Christ. Mat. 11.29. We are ready indeed to say, to those with whom we fall out, I scorn to submit to such a one as you, I scorn to be beholding to you; but it would better happily become come those that fear God, to say I scorn not but to submits, when indeed, I have done the wrong, I scorn but to acknowledge my fault, and seek forgiveness, and give satisfaction. This were truly, the more worthy and Christian Magnanimity, and will be judged so I suppose one day.  
If the fault be wholly in thy Adversaries, so that thou with jeremy, art passively, not actively, a man of contention, jer. 15.10. Then are there these three things yet for thee to do.  
1. Thou art, under the resentment of all thy injuries or troubles, to look up and acknowledge them to be of God. Affliction arises not out of the dust, job. 5.6. and God raised up Solomon an adversary. 1. Ki. 11.23.  
2. Looking up to him here, as just, and these instruments in his hand, thou must lay down all revenge at his feet. O Lord! thou shouldst say, here be my Enemies, and here be ways I might be avenged on them, and thou seest, how sweet it would be to flesh and blood, to take the same; But if this will displease thee, Lo here for thy sake, do I sacrifice all these desires, all these thoughts, and lay them down slain before thee. The Lord shall smite them, or their day shall come, but God forbidden that I should stretch forth my hand against them, seeing thou hast assumed that prerogative, (Deut. 32.35.) to thyself. It is good for a man to put his mouth in the dust, to bear it on him, and quietly wait for the salvation of the Lord. 1 Sam. 26.10, 11. Lam. 3.25.30.  
3. Thou must for all this, seriously endeavour, and use the means whereby if possible, thou mayest again win thy brother, or gain his Soul. There is two ways to do this.  
The one is, to go to him in the Spirit of meekness, and rebuke him. We have a remarkable Text for this, Mat. 18.15. If thy Brother trespass against thee, go and tell him his fault between him and thee, if he shall hear thee thou hast gained thy Brother. The place by the way, speaks no doubt of personal offences, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote, whether they be such as be great or less, done in the private or in the public, I will not dispute, only I suppose the trespass to be such as is wounding to the conscience, so that thou goest to him, not so much for thy injury, as that God is offended, and sin is upon him, though the wrong be indeed private unto thee. Now if he shall hear thee, that is, be convinced by thee, thou hast gained him, that is, by reducing him to repentance for his sin, and wrong against thee, thou convertest him to God, & closest thyself with him. It follows, But if he will not hear thee then take with thee two or three more, the reason of this is added, that by their testimony, thy words may be established, and if he shall neglect to hear them, tell it unto the Church, that is, I suppose, such as have authority (wheresoever seated I inquire not neither) to rebuke him publicly; but if be neglect to hear the Church, let him be unto thee as an Heathen and an Publican, that is, to our present purposes, let him alone to the judgement of God, thou hast done all a private Christian can do. Verily I say unto you, whatsoever ye shall bind on earth, that is while you leave the man to the judgement of God, as thus bound by you, seeing he will not be brought to repentance that you may forgive him, shall be bound in Heaven, this is most fearful and pathetical; and what you shall lose, that is upon his repentance forgiving him, as you ought, (upon pain of God's severity, v. ult.) shall be loosed in Heaven, that is forgiven also of God; which is a most sweet effectual motive unto this excellent duty. Again (as speaking of the same matter) I say unto you, if two or three of you shall agree on Earth, as touching any thing that they shall ask, that is, if these two or three that come with you, or you yourselves, that are reconciled, do as is fit upon reconciliation, fall to prayer together unto God, as to the forgiveness of these Trespasses, and removeall of your grievances, wherein you are agreed, and so join in love again, it shall be done for them of my Father which is in Heaven. See here how amply and blessedly this matter is set forth. Not that I will deny this Text to be taken, both usually, and properly, of Church-Discipline, but that it may also be thus interpreted, of private binding and losing, for the more vigorous enforcing the much-wanted duty of fraternal correption, I assent to St. Augustine, chrysostom, Theophilact, as they are quoted by others.  
The other is, to prosecute him after this with all the offices of neighbourly kindness and Christian Charity. I say unto you love your Enemies. Mat. 5.44. And if thine Enemy hunger feed him, if he be thirsty give him drink, for hereby shalt thou heap coals of fire on his head and the Lord shall reward thee. Pro. 25.21, 22. These coals of fire, is a metaphor probably, from Goldsmiths, which they use in their metals, and so import not, (we may conceive) the using means barely to aggravate our Enemy's judgement, which yet, it may indeed consequently do, but the using means directly and immediately to melt him, to wit, that these coals upon his head, may fall into ashes on his heart, and he repent in them  
And these are the ways we are to take. I know many may be apt to think, there be others, more brave, and befitting them, who look upon't, as poor, abject, and mean for them to stoop, or seek to any, whom they had rather overcome with gallantry and scorn. But as we read of Daniel, and his companions, who having purposed in their hearts, not to defile themselves, looked more fair, fat, and lovely, in their countenance, with their own pulse and water only, that was lawful for them, than they could have done with the portion of the King's meat: So will the ways of God, how corpse soever they may seem to the Stomach of a proud man, make a person, let them but the tried, come off with better liking, and show fairer in the eyes of those with whom he has to do, than all those ways of height and bravery, which do pass, for the most noble and royal in the World. Whereof yet I think, I may even apply that of our Saviour. Yea are they that justify yourselves before Men, but God knoweth your hearts, for that which is highly esteemed amongst Men, is abnomination in the sight of God. And that of Solomon, Ahaughty heart goes before destruction, but before honour, humility. Luke 16.15. Pro, 18.12.  
Use 2. For support or consolation, to all those that thus set themselves to please the Lord. Three things may comfort such, as to our purpose.  
1 That howsoever thou hast Enemies and troubles in the Earth, yet the order and dispose of them all, is of God. 

1. In their rise. They are but what he hath designed long since. 1 K. 12.15.  
2. In their measure. He that hath said to the Sea hitherto shalt thou pass & no farther, he dothlikewise bound & limit the raging of the People. Psal. 65.7.  
3. In their ends. He hath many gracious ends oftentimes hereby, To prove thee. To humble thee. To discover thy sins. To file off thy rust. To clear thy innocency. To excercise thy graces, which are many, patience, hope, love, gentleness, etc. To make thee weary of the World.   And in the whole, to draw thee nearer to him  
That howsoever he disposes of thee as to enmities without, yet cannot all that thy Enemies do, ever take away thy peace within, thy peace in thy conscience, thy peace with God with whom thou walkest. It is observed by josephus of Herod, which is seen likewise in his History of him, that he was a man, Ever, and most highly successful in his affairs abroad, as in his coming off with Cesar, and in his wars: but he was unfortunate still in his own house, as in his jealousies abort his Sons, and Wife, with the sad effect of those things. It fares quite contrary now with the good Christian, who may indeed have his plagues, mischiefs and troubles in the World, but he comes off well still with his matters at home, he hath his quiet however in his own breast. I remember good Eli hath such a speech, If one man sin against another the judge shall judge him, but if a man sin against the Lord who shall entreat for him? 1 Sam. 2.25. From this passage I gather by way of contrary, it is nothing in comparison, with what men we fall at odds, so long as we have but God still to be our Friend  
3. That thou hast here so firm a bottom to rest upon, to wit, that whatsoever thy Adversaries are, God is engaged to take up the matter between thee and them, for thy present satisfaction or final good; so that thou art only, to go on in thy duty, and cast all thy care upon him. He shall lift up thy hands from thy loins, when thou lifts up thy eyes unto him. When Israel shall serve the Lord, then shall Strangers (that is his Enemies) no more serve themselves of him. jer. 30.8.7.  
Use 3. For direction. And there are seven or eight directions, which I shall humbly offer you about this matter.  
Direct. 1. Let thy heart be settled in expectation, that thou shalt have injuries and enemies in the World. Woe unto you, says Christ, when all men speak well of you. Luke 6.26. It is not for a man to say I will go live here, over there, and so carry myself that I will have the love of every one, and so be happy. The man that says so, is scarce acquainted, either with himself, that is, his own vanity, or with the divers complexions and spirits of others, who many times, will even make this an occasion of their enmity, as of their envy, that indeed they can find none, Qui pravos peccare non vult, ejus similis est, qui non vult ficum ficus far, infants plorare, equum hinnire. which is englished for us Luke 6.44. Besides the Scripture is express that all those who will live godly must suffer persecution. 2 Tim. 3.12. The prudent Christian, is not therefore to build his designs upon this, that he shall have no Enemies, or upon supposal he shall avoid all troubles, but that he shall have them and bear them. For the expectation from within, being less, counteth the ignorance more than the cause which bringeth the torment, says the Book of Wisdom, chap. 17. v. 13.  
Direct. 2. Making account that thou shalt have Enemies, labour to keep thy Soul within itself, that it be not drawn forth or engaged by those enmityes. Fret not thyself because of evil Men. Pro. 24.19. Neither be thou envious at them, when they prosper and bring their devices to pass. Psal. 37.1, 7. Si cujus impudentiá (sive quocunque vitio) offenderis, percontare te ipsum, an possit fieri, ut nulli sint in mundo impudentes? Non potest autem hoc fieri; Ne igitur postula, quod fieri nequit; Est enim hic unus ex impudentibus iis quos esse in mundo oportet. That is, Art thou offended with any one's enmity, malice, envy, impudence, or the like! Ask thyself whether it can be, that there should be no envious, malicious impudent, or naughty persons, in the World? Now this cannot be. Do not thou therefore require what cannot be; And be not so offended man, for this is one of those froward, envious, naughty impudent persons that must be in the World. Cease from anger, and forsake wrath, fret not thyself in anywise to do evil. It is all one, whether one be my Enemy, or not, so long as I am unmoved (or not fretted) at it; but if once the Spirit comes to be engaged, every little word or action is a wound, which discomposes and troubles us. It is a good expression therefore of our Saviour. Luke 21.19. In patience possess your Souls. Passion makes a man that he is not apudse, that he is not himself; Patience affords him the use of his reason, and his strength. The City of Ai jos 8. is a figure of passion; While the men of Ai are drawn forth and engaged with their Enemies, their City behind them is all on fire: So is it with passionate men, when they come to return home to their own bosom, all is in a combustion, and they are quite lost. He that hath no rule over his own Spirit is like a City broken down and without walls. Pro. 25.28.  
I will enlarge here. It is never good to strike so, as if we miss to fallen one's self with the striking. Suppose with a blow (says Seneca) thou should hit thy Arm into thy Enemy, that thou couldst not draw it back again, such is the engagement of passion. It is the anger of a wasp, and not of a man to smite so, as to lose thy sting, and leave thy strength behind thee.  
Direct. 3. Set a watch then to this end at the doors of thy heart, that none of those things do enter, or at least be not harboured there, that will engage or interest our passions under these Enemies. Such are these.  
1. A delicacy, tenderness or weakness of mind, not able to bear blows. If thou faintest in the day of adversity thy strength is small. Proc. 24.10.  
2. An over-eagerness of heart set upon one thing. The covetous man, who is thus described, one that minds earthly things. Phi. 3.19. is presently in a feud, if any accident hinders his gains. The man set upon his reputation, cannot endure the approach of the least matter, breath, or undertaking that is but like to touch him there. If you take away Michaes God once what hath he more? jud. 18.24.  
3. Pride, ambition, vain glory, which follows upon this. When Saul sought to slay his adversary, Go, says he, and take knowledge where his haunt and lurking king place is. I. Sam. 23.22, 23. If I were now sent out upon such an err and here, to find how we might best come to be rid of the soarest troubles we have by adversaries, I should bring word with the certainty, Pride is the haunt, were you must come upon them, to prevent and slay them. Only of Pride cometh contention. Pro. 13.10.  
4. Curiosity, with her two companions, garrulity and credulity. Take no heed, says the preacher, unto all words that are spoken, lest thou hear thy Servant curse, or speaking evil of thee, for oftentimes also thine own heart knoweth, that thou thyself likewise hath spoken evil of others. Ec. 7.21, 22.  
5. A suspiciousness and jealousy of others evil intentions. 2 Sam. 10.3. More especially, an opinion that we are contemned. Thou shouldst rather think any thing by them, says one, that they act out of envy, design, or the like, rather than this. When God himself (who hath passions we must know attributed to him after the manner of men and so thereby we are to learn what ourselves are) comes once to think himself to be despised (though he might bear before with all their other malice long) his wrath arises withoutremedy. 2. Chro. 36.16.  
6. An overfondnesse, or stiffness to ones own conceit, which is expressed in Pro. 3.5. by a leaning to one's own understanding, that is, such a positure, as it were of the Soul, relying hereupon, that if it fail, theman is gone. To which I may add on the other hand, an over-easinesse, or yielding too much unto others, either in their persuasions, Proximus sum gomet mihi; or in their threats; for Fear, as an aforesaid Author notes well, is nothing else but a betraying of the succours which reason offereth. Wisd. 17.12. These are the things then, amongst others, which are great engagers of the mind, and must be avoided.  
Direct. 4. Be sure to live righteously and inoffensively to others, and then others injuries will be inoffenfive unto thee. To do no body injury is the best way to bear a great many. It is a speech of Antoninus de se ipso lib. 7. that a good man should be able to say as the gold, the diamond, or the like, let other folks think of me, speak or do my me, what they will, the gold is gold still; I must be a diamond, a good man still. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seest thou a rock, how the waters beat and dash against it, and yet that stands all the while unmoved, offering no violence unto them: So does the righteous man in the midst of injuries. And this comparison our Saviour uses, Mat. 7.24, 25. The wise man, says he, builds his house upon a Rock, and the rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell not, because it was founded on a Rock. Which may be enriched with his own example, who was the greatest sufferer of all sorts of injuries, a man of sorrows, yet always doing good, and so went about, the most quiet meek innocent lamb upon the Earth. Is. 53.7.  
Direct. 5. Being safe upon thine own guard of honest dealing towards them, labour to steel thyself so against thy Enemies, that thou mayest be hard enough for them, by not caring for them. A serious Christian may say many times, Here be people, were malicious, they are angry with me, and do me all the discourtesies still they can, but I am hardenough for them, I care not for it. Then came his Disciples and said, knowest thou not that the Pharisees areoffended? but he answered, let them alone, Mat. 15.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does any one despise me, let him look to it; I will look only that I neither say or do any thing to deserve despising, says the forename Pious heathen, worthy of his Empire.  
Direct. 6. Take heed that this hardiness, this not caring of thine, or passing over the injuries of others, be Christianized with those cautions that you may not thereby displease God. There are four at least of these cautions with which it must be joined.  
1. With Innocency. It is not for a man to give occasion of offence, and not to care then, this were like a Gallio not a Christian, Acts 18.17. Mat. 18.7.  
2. With an holy grief and anger as to the sin against God, when yet we pass by the injury to us. And Jesus locked round about on them with anger, being grieved for the hardness of their hearts, Mar. 3.5.  
3. With a conscience of discharging our duty in seeking to gain them to repentance. If thy brother trespass against thee, thou shalt rebuke him, Lu. 17.3. And Mat. 18. before.  
With a due regard also, in some measure to our own good name. A good name (says the wise man) is as a precious ointment, Ec. 7. 1. The loss of our reputation may possibly hinder us from doing that good, which otherwise we might do. God may have more service done happily by our good name than without it, and we must not therefore let God's instrument get a crack if we can help it; though we are at any time to part with it, for his name, that is above it.  
Direct. 7. Fortify thy noblest part, that is thy judgement, with argument and reason, that may blunt, if not turn the edge, of the sharpest provocations. I shall out of my penury cast you in some.  
1. It is a royal thing to do well, and suffer ill for it.  
2. The best victory that a man can have in the world is to conquer himself.  
3. A man ordinarily is no farther hurt by another, than he opens the wound himself by his own conceptions.  
4. Thou shouldest be always ready to say thus, If any one hath indeed done me wrong, the evil is with him, he hath the worst of it; but perhaps he hath done me none. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
5. A strong mind is better shown by tearing than doing. To be angry and enraged, is not valour, but infirmity; Even as it is weakness (says one after Seneca) in old men and Children to run when they should but go. And in this sense the words of the Prophet are true, though it be true it is not altogether the Prophet's sense. Their strength is to sit still, Is. 30.7.  
6. To think one's self despised, or, an opinion of contempt, which of any thing sinks depeest with most, is but a betraying that want of worth a man knows by himself, and makes him lesser than him, of whom he thinks himself to be contemned.  
7 Take wit in thy anger, is a good Proverb though it be not solomon's. Photions' speech, O Athenians, if Alexander be dead to day, be will be dead to morrow, Plutarch applies well to passion: If thou hast just cause to be moved now, thou wilt have the same when thou hast stayed longer. Pause, and consider, if it prove to be none hereafter, thou hast none now neither. Peccavit, sed non sponte. Ipse quoque in multis delinquis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ne hoc quidem satis scis an peccent. Ut maxime stomacheris, tamen vita hominum momentanca, ac paulo post omnes morimur, that is, Hath he offended thee? He did it ignorantly, against his will. Hath he offended? thou thyself also dost offend. thou dost ill, and art but such another as he. Hath he offended? Nay thou art not certain that indeed it is an offence. Hath he offended? Why, though thou storm never so much, he and thou both are mortal men, even momentary both, and soon must to the grave. There the wicked cease from troubling, and there the weary be at rest. Job. 3.17.  
8ly. The injuries we receive are either deserved or undeserved; If undeserved, they are but, as water thrown upon a rock, that fall off again of themselves: If deserved, they ought not to provoke us, only to repentance.  
9ly. The provocations that are given are either from worthy persons, or unworthy; If from unworthy why shouldst thou set thy wit against theirs? Answer not a Fool in his folly: If worthy, then will they deserve thy forbearance, and reconciliation.  
10. Let thy enemies be what they will, either their injuries be greater or less; If they be little, than thou shouldst think them little, and not be moved; Lesser injuries (I have said sometimes) are like the buzzing of flies about the face, which a wise man may beat off with his hand, but not be angry at them. If they be great ones, the more is thy bravery and magnanimity to wave them. The discretion of a man deferreth his anger, and it is his glory to pass over a transgression, Pro. 19.11.  
Direct. 8. If thy reason for all this cannot guard thee from receiving of some wounds and impressions through the bitter deal of thy adversaries, learn thou the art of closing them again, by the sweetness of Christianity. Now there are these sweetenings and lenitives here, when the Lord shall please to supple the heart with them.  
1. By Prudence, Christian prudence, or that wisdom from above, which is first pure, then peaceable. Thus Abigail dealt with David, 1 Sam. 25. Ja. 3.17.  
There is indeed a double sweetness that God hath in his hands to give to his people, as he sees it most fitting for them, in regard of their enemies. The sweetness of victory which he works either by giving them a hand over them; (sometimes Gods Children are put to it to contend, and do prevail) a head over them, (as here;) or a heart over them, (which is best;) And the sweetness of Satisfaction, when he does not bring up their conditions to their minds, but does bring their minds to their conditions, which is as good, and more Christian; so that though the cup does not, the bitterness of it passes from them, and they find it in the bottom but the sweeter to them. I put these together, the last I intent most.  
2ly. Then, By pity, spiritual mercy, compassion. I mean not that towards ourselves, the bemoaning our own case, How do I suffer! which though in hath some ease, is too feminine: but that which is towards our enemies. Alas! thinkest thou, how do these people sin against God and wound their own Souls? They think to spite me, and malice me, but do but (even cruelly) torment themselves. Poor Souls! I pity them. How does God, as it were, make sin righteous, whiles envy and wickedness does thus punish itself? Maleficus suam quisque effert crucem. Now as soon as thou findest thy heart but begin to give, relent, or yearn thus, press it, pursue the vein that is sprung, follow it upon thy spirit, while it comes, let me tell thee once for all, thou must be at pains, and in earnest with thy soul, in the things as we go along, or else thou art but like to lose their effect; and then, when thou hast gotten up thyself unto this, that indeed thou dost thus, all that anguish thou didst feel before in thy sufferings, under thy Adversaries, spends itself herein; I say this thy compassion on, or here rather over them (which their very sin itself, their present torment, their vengeance to come, or perhaps something else, as their vain rage, folly, deadly exasperation, that hitches more, does excite) swallows the same up quite, and sets thy spirit, as it were above them, and all their hurt. For these affections or passions of ours, I perceive, like the Elements, when they will not be annihilated, will yet melt, and resolve (or go) into one another.  
3ly. By a search and reflection on our innocency. Gild indeed will make the least scratch to rankle, but Innocence soon heals. Preserve me O Lord, says David, for I am holy. It is spoken in reference to his enemies, and is not a justification of the person, but of the cause. Judge me, try me, if there be any such iniquity in me, O it is sweet to be able to say thus, Plead my cause for me, They pursue me wrongfully. They that hate me without a cause are multiplied, they are my adversaries because I follow the thing that good is. These and the like expressions, are the pant of a soul, that is wounded by enemies, and fetching salve from its own integrity. It is the time of jacob's trouble, but he shall be saved out of it.  
4ly. By consideration of our own deal with God. And this methinks I feel while I am speaking, to enter, touch, and go to the quick. Thou art one happily that carriest thyself fairly, and not only innocently, but kindly to such a person, yet the more thou seekest to win him, he is exasperated, and becomes thy enemy. Well now, Here Lord sayest thou, here is a lookingglass of my deal towards thee. Thou hast been gracious towards me, & followedst me daily with thy mercy, yet do I stand out against thee, and go on in my stubborn ways. Oh that as I see my own perverseness in his, which is grievous unto me, I may cease both to be offended with him, and my offence towards thee. And David said, Let Semei curse, let him alone, for the Lord hath bidden him, 2 Sam. 16.11. The Lord certainly had dealt very kindly with David all along but David had fallen very foully from God, and God had justly brought him into his present condition for it: and now when he sees this man unto whom he had happily never done and hurt in all his life, fall thus foul on him, he reflects upon his own carriage towards the Lord, and that rebukes, and quiets him. Truly Sirs, a Christian many times may even be beholding to you for your injuries, when they are but made through grace, an admonition to him of his sin, and return unto the Lord.  
5ly. By lowliness, or humility, which is a most Christian grace, and excellent virtue. Who am I that am but Dust, and what is my father's house? Am I not nothing, and worse than nothing? and why should I take it ill, to be vilified, and counted as nothing? These people reproach me and speak evil of me, but should they know all myself know by me, Alas! they do not speak of me half so bad as I am. I will yet be more vile, and base in my own sight. 2 Sam. 6.22. Let a Christian surely get his spirit once to this pitch, and he may perhaps hear the noise of reproach and injury like bullets whizzing over his head, but he shall never feel any wound at heart, or be hit by them. They have said to thy soul, Bow down that we may go over, and thou hast laid thy body as the ground, and as the street to them that went over.  
6ly. By magnanimity, or Christian courage, joined with this spirit of meekness, in the discharge of our duty. The heart must be unbroken, humility else is an afflicting thing. This consists in a free reproof or rebuke of our neighbour, before commended. And it is a sweet Text to this same effect, which I would not have out of the Bible for any thing. Leu. 19.17. Thou shalt not hate thy Brother in thy heart, thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him. It may far sometimes with a Christian, that the bitterness of some men, hath sunk so deep in his thoughts, that he can't get it off, and finds no ease. Now it pleases God to give him a heart, to go to them, as a Christian, upon the score of this Text, and tell them of their do, and this presently empties his breast, even as it were from one Vessel to another. Such is the bofome and design God towards us, in many of his commands, that our duty becomes our cure, and that, even when nothing else will do it: As if the Lord had first thought in such and such cases, what were best for us to do for our good: and them appointed that to be done to serve him by it.  
7ly. By forgiveness, or condonation. Christians, I will tell you one thing, how you shall have the pleasure of revenge, as to your enemies, without the evil of it; that is, forgive them. Forgiveness indeed is a thing which may proceed from generousness or height of Spirit, which puts the injuries we receive from others, quite beneath us, and so hath this effect, I mention. Or, it is such, as proceeds from a patiented submission of the Soul to the will of God in long suffering and forbearance towards them, which hath in it more feeling, and more comfort, as also much more of a Christian. Thou mayest say, here are these wrongs done against me; and here be my sins against God. If he forgive ten thousand talents unto me, shall not I forgive an hundred pence for him? Mat. 18. Forgive me O Lord my Debts, as I forgive my Debtors. Let all bitterness, wrath and anger be put away from you, with all malice, and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. Eph. 4.31, 32.  
8ly. By a religious, pious or holy appeal, or recourse, of the soul unto the judgement of God which is to come. It is thy duty indeed to forgive thy enemies, and this thou wouldst do; nevertheless there be some things happily stick so close on thee, thou canst not pass them over so easily as thou desirest. Thou canst not think it fit, thou canst not find in thy heart, that such persons, or such things, should go unpunished. Besides, thou art amused, and afflicted, as many good men before thee have been, to see the wicked prosper in their malice, and the innocent oppressed. Well now, thou shouldst consider that there is a day of the declaration of the righteous judgement of God, when he will certainly render to every one according to their works. Thou wouldst fain indeed be presently satisfied, thou wouldst have those, who have wronged thee, presently submit, and make restitution, but thou shouldst rather chide thy unbelieving heart, that cannot be content to stay till that day, when it will be better for thee, and worse for them, if it be not done till then. Hence do we read of our Saviour, that when he suffered, he threatened not, but committed himself to him that judgeth righteously, 1 Pet. 2.23. And hence have we the precept, Avenge not yourselves, given with this reason, for it is written Vengeance is mine, I will repay faith the Lord; Which, seems to me to import no less than this, that though we are both to forgive, and pray the Lord to forgive our enemies, (as including their repentance, the only way to be forgiven of him, which will be suitable enough therefore therein even to thy greatest passion christianized:) Yet if they do not, but continue in their ways, the pious Christian may with a kind of mournful joy relieve his Soul herein, that there is a day of recompence coming, when God will glorify his righteousness, and then thou shalt have full satisfaction. It is a righteous thing with God, to recompense tribulation to them that trouble you, and to you who are troubled rest, when the Lard Jesus shall be revealed from Heaven. 2. Thes. 1.6, 7. Psal. 103.6. Lo here is a full measure for thee, even pressed down, shaken together, and running over.  
9ly. By Charity, and thy good Deeds, See back in the Instruction. Be not overcome of evil, but overcome evil with good. Ro. 12. ult. Si quis limpido, et dulci fonti assistens, convitium faciat, ille quidem ●ob id, non cessat puram aquam scaturire, that is, picture me a base fellow at the head of a most pure fountain, reviling and casting stones at it, so much as he can to trouble it, & yet the Fountain running for all that, the same sweet waters as it did before, even for this very person himself when he is weary to drink of them: and then you have methinks but a fit emblem, to set forth a Christian right, in this matter.  
10ly. By prayer, which is the means to exercise most of these. Prayer, (saith Luther) is the Leeches of my cares and troubles. Now these two last, Charity and Prayer, are put together by our Saviour. Do good to them that hate you, and pray for them that despitefully use you. And they tend to our peace, either in regard of the winning over the heart of our adversaries to us whilst we go to God to convert them, and use that behaviour ourselves which should draw them, that is no here so proper, as before: Or in regard of putting our own hearts into that frame, temper and condition, we should stand in, as to the sight of God towards them, that yields us those melting reflections, and pathetical openings of our case to him, that does not only bring relief, but more than compensat our grievances by them. The wicked (says David often) are risen against me: For my love they are my adversaries, but I give myself unto prayer, Psalm 109.2, 3.4, And again, This poor man (that is himself Psalm 34.6.) cried, and the Lord heard him, and saved him out of all his troubles.  
Indeed in it were not for this, that a man, who walks uprightly and is oppressed and overwhelmed Ec. 4.1. Psal. 103.6.) had a God to go unto, to unbosom his grief, to open his Soul, and tell all to him, for he will hear thee even as long as thou wilt, what should he do? how could he many times even live? his heart would be broken, if it might not thus break, melt, and pour out itself before him. I cried unto the Lord, I poured out my complant before him, I shown before him my trouble. Psal. 142.1, 2, 3, 4, 5. Psal. 62.8. Psal. 84.4. It is true, there is some kind of relieving lieving, sometimes in our complaints to others, Heaviness in the heart of a man maketh it stoop, but a good word maketh it glad, Prov. 12.25. But what is that to the answer of God in our Prayers, when he shall speak the quieting word to glad us himself? Thou shalt call, and the Lord shall answer, thou shall cry, and he shall say, Here I am. Isa. 59.9. Surely there is as much between these, as to the true heat and comfort thereof as there is between the warm sun and the sparklings only of the Horse shoe upon the flints, when a man rides cold, and wet in his Journey. As a good fire and a clean hearth, in a cold Winter's evening, so is a good God and a conscience amidst afflictions.  
I. H.  
FINIS.