allay our joyes that their fruition hurt us not he knowes that as it is with the body touching meats the greater plenty the lesse dainty and too long forbearance causes a Surfet when we come to full food So it fares with the minde touching worldly contentments therefore he feeds us not with the dish but with the spoone and will have us neither cloyed nor famished In this life Mercy and misery griefe and Grace Good and bad are blended one with the other because if we should have nothing but comfort Earth would be thought Heaven besides if Christ tide lasted all the yeare what would become of Lent If every day were Good-friday the world would be weary of Fasting Secundus cals death a sleepe eternall the wicked mans feare the godly mans wish Where the conscience is cleere death is looked for without feare yea desired with delight accepted with devotion why it is but the cessation of trouble the extinction of sin the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchizement of the soule The Woman great with childe is ever musing upon the the time of her delivery and hath not he the like cause when Death is his Bridge from wo to glory Though it be the wicked mans shipwrack 't is the good mans putting into harbour And hereupon finding himselfe hated persecuted afflicted and tormented by enemies of all sorts he becomes as willing to die as dine And indeed what shouldst thou doe in case thou seest that the world runs not on thy side but give over the world and be on Gods side Let us care little for the world that cares so little for us let us crosse â—aile and turne another way let us go forth therefore out of the Campe bearing his reproach for we have no continuing Citie but we seek one to come Heb. 13.13 14. CHAP. 8. That it keepes them alwayes prepared to the spirituall combate 5 FIfthly the Lord permitteth them often to afflict and assaile us to the end we may be alwayes prepared for tribulation as wise Mariners in a calme make all their tacklings sure and strong that they may be provided against the next storme which they cannot look to be long without Or as experienced Souldiers in time of peace prepaire against the day of battell and so much the rather when they look every day for the approach of the enemy We are oft times set upon to the end that we may continually buckle unto us the whole Armor of God prescribed by Paul Ephes. 6.13 to 19. That we may be alwayes ready for the battell by walking circumspectly not as fooles but as wise Eph. 5.15 Therefore redeeming the time because the dayes are evill Vers. 16. For as those that have no enemies to incounter them cast their Armour 〈◊〉 and let it 〈◊〉 because they are secure from danger but when their enemies are at hand and sound the Alarum they both wake and sleep in their armour because they would be ready for the assault So if we were not often in skirmish with our enemies we should â—ay aside our spirituall armour but when we have continuall use of it we still keepe it fast buckled unto us that being armed at all points we may be able to make resistance that we be not surprized at unawares Sampson could not be bound till he was first got asleepe Wouldst thou not be overcome be not secure Seneca reports of Caesar that he did quickly sheath the sword but hee never laid it off The sight of a weapon discourageth a Theefe While we keepe our Iavelins in our hands we escape many assaults So that a Christians resolution should be like King Alfreds Si modò victor eras ad crastina bella pavebas Si modo victus eras ad crastina bella parabas If wee conquer to day let us feare the skirmish to morrow If we be overcome to day let us hope to get the victory to morrow An assaulted City must keepe a carefull watch yea the provident Fenman mends his bankes in Summer least his ground be drowned in winter And we must so take our leaves of all afflictions that we reserve a lodging for them and expect their returne CHAP. 9. How it discovers whether we bee true beleevers or hypocrites 6 SIxthly that we may experimentally know our selves and be knowne of others whether we be true beleevers or hypocrites There must be differences among you saith Saint Paul that the approved may bee knowne 1 Cor. 11.19 For as Thrashing separates the straw and Wynowing the chaffe from the Corne So persecution separates the hypocrite from the company of beleevers Luke 22.31 None but a regenerate heart can choose rather to suffer affliction with the people of God then to enjoy the pleasures of sin An easie importunity will perswade Orpah to returne from a Mother in law to a Mother in nature from a toylesome journey to rest from strangers to her kindred from a hopelesse condition to likelihoods of contentment A little intreaty will serve to move nature to be good to it selfe to persist in actions of goodnesse though tyranny torment death and hell stood in our way this is that conquest which shall be crowned with glory Gold and Silver are tryed in the fyer men in the furnace of adversity As the furnace proveth the Potters Vessell so doe temptations try mens thoughts Eccles. 27.5 Behold saith the Angell to the Church of Smyrna it shall come to passe that the Divell shall cast some of you into Prison that you may be tryed Revel 2.10 This Child saith old Simeon meaning Christ is appoynted for a signe to be spoken against that the thoughts of many hearts may be opened Luke 2.34 35. O how wicked men manifest their hatred and enmity against God and his people so soone as Persecution ariseth because of the Word yea by it the malice of Sathan and the world are better knowne and avoyded But to come more punctually to the poynt Affliction tryeth whether a man hath grace in his heart or no Set an empty Pitcher the resemblance of a wicked man to the fier it crackes presently whereas the full which resembles the Child of God will abide boyling Gold imbroidered upon Silke if cast into the fire looseth his fashâ—on but not his waight Copper loseth his fashion and waight also Magistracy and misery will soone shew what manner of men we be either will declare us better or worse then we seemed Indeed Prosperity saith one best discovers vice but Adversity doth best discover Vertue Plato being demanded how he knew a wise man answered When being râ—buked he would not be angry and being praised he would not be proud Wicked men grow worse after afflictions as water growes more cold after a heat Nature is like Glasse bright but brittle The resolved Christian like Gold which if we rub it or beate it or melt it it will endure the teste the touch the hammer and still shine more
of his substance rob him of his Children punish him in his body Yet marke but the Sequell well and you shall find that he was crost with a blessing As the Physitian in making of Triacle or Mithridate for his Patient useth Serpents Adders and such like poyson that he may drive out one poyson with another Even so our spirituall Physitian is pleased to use the malice of Sathan and wicked men when he tempereth to us the Cup of affliction that hereby he may expell one evilâ— with another Yea two evills with one namely the evill of sin and the evill of punishment and that both temporall and eternall He suffers us to be afflicted because he will not suffer us to be damned such is the goodnesse of our heavenly Father to us that even his anger proceeds from mercy he scourgeth the flesh that the spirit may be saved in the day of Iesus Christ 1 Cor. 5.5 Yea Ioseph was therefore abased in the dungeon that his advancement might be the greater It s true in our thoughts we often speake for the flesh as Abraham did for Ismael O that Ismael might live in thy sight no God takes away Ismael and gives Isaac he withdrawes the pleasure of the flesh gives delight to the soule The man sick of a burning feaver cries to his Physitian for drinke he pities him but does not satisfie him he gives him proper physick but not drink A man is sick of a Plurisie the Physitian lets him bloud he is content with it the arme shall smart to ease the heart The covetous man hath a plurisie of riches Gâ—d le ts him bloud by poverty let him be patient it is a course to save his soule So if God scourge us any way so we bleed not or till we bleed so we faint not or till we even faint so we perish not let us be comforted for if the Lord prune his Vine he meanes not to root it up if he minister physick to our soules it is because he would not have us dye in our sins all is for salvation What if Noah were pent up in the Arke so long as he was safe in it what if it were his prison so long as it was his Fort also against the waters I might illustrate the point and make it plaine by sundry and divers comparisons We know one naile drives out another one heat another one cold another yea out of admirable experience I can witnesse it that for most constitutions there is not such a remedy under Heaven for a cold in the head or an accustomed tendernesse as a frequent bathing of it in cold water I can justly say I am twenty yeeres the younger for it Yea one sorrow drives out another one passion another one rumour is expelled by another and though for the most part contraries are cured by contraries yet not seldome will Physitians stop a Lask with a Purge they will bleed a Patient in the Arme to stop a worse bleeding at Nose Againe in some Patients they will procure a gentle Ague that they may cure him of a more dangerous disease Even so deales God with us he often punisheth the worser part of man saith S. Ierome That is the body state or name that the better part to wit the soule may be saved in the day of judgement Neither are chastisements any whit lesse necessary for the soule than medicines are for the body many a man had beene undone by prosperity if they had not beene undone by adversity they had perished in their soules if they had not perished in their bodies estates or good-names It s probable Naamans soule had never beene cleansed if his body had not beene leaprous and though affliction be hard of digestion to the naturall man yet the experienced Christian knowes that it is good for the soule that the body is sometime sick and therefore to have his inward man cured he is content his outward man should be diseased and cares not so the sins of his soule may be lesâ—ened though the soares of his flesh be increased And why is it not so with thee I hope thou desirest thy soules safety above all and thou knowest the stomack that is purged must be content to part with some good nourishment that it may deliver it selfe of more evill humours Of what kinde â—oever thy sufferings be it is doubtlesse the fittest for thy soules recovery or else God the onely wise Physitian would not appoint it Now who would not be willing to bleed when by that meanes an inveterate sicknesse may be prevented Yea it is a happy bloud-letting which saves the life which makes S. Austine say unto God Let my body be crucified or burnt or doe with it what thou wilt so thou save my soule And another let me swim a River of boyling brimstone to live eternally happy rather than dwell in a Paradise of pleasure to be damned after death CHAP. 11. That it makes them humble 8 EIghthly that we may have an humble conceipt of our selves and wholly depend upon God We received the sentence of death in our selves saith the Apostle because we should not trust in our selves but in God who raiseth us up from the dead 2 Cor. 1.9 When Babes are afraid they cast themselves into the armes and bosome of their mother I thought in my prosperity saith David I shall never be moved But thou didst hide thy face and I was troubled Then turned I unto thee c. Psal. 30.6 7 8. When a stubborne Delinquent being committed was no whit mollified with his durance but grew more perverse than he was before one of the Senators said to the rest Let us forget him a while and then he will remember himselfe the Heart is so hot of it selfe that if it had not the Lungs as Fannes to blow wind upon it and kindly moisture to coole it it would soone perish with the owne heat and yet when that moisture growes too redundant it againe drownes the Heart Who so nourisheth his servant daintily from his childhood shall after finde him stubborne We see then there is danger in being without dangers and what saith S. Paul Lest I should be exalted out of measure there was given unto me the Messenger of Satan to buffet me 2 Cor. 12.7 Our adversaries as well as our sins are Messengers sent from Satan to buffet us and the best minds troubled yeeld inconsiderate motions As water violently stirred sends up bubbles so the vanities of our hearts and our most secret and hidden corruptions as dregs in a glasse shew themselves when shaken by an injury though they lay hid before And so the pride of man is beaten downe as Iob speaks Iob 33.17 The sharpe water of affliction quickens our spirituall sight So proud are we by nature that before we come to the triall we think that we can repell the strongest assault and overcome all enemies by our owne power but when we feele our selves vanquished and foiled by every small temptation
give him leave to doe any harme to his chosen he will never give him leave to doe the least hurt to our soules Now as by way of concession every greater includes the lesse he that can lift a Talent can easily lift a Pound so by way of denyall every greater excludes the lesse If Satan himselfe cannot hurt us much lesse his instruments weake men but for proofe of this see also an instance or two that a Sparrow cannot fall to the ground without our heavenly Father and that without leave from him our enemies cannot diminish one haire of our heads wee have our SAVIOURS expresse testimony Matthew 10. Let the Powder-Traytâ—rs plot and contrive the ruine of our State never so cunningly and closely let them goe on to the utmost as there wanted nothing but an Actor to bring on that Catholike doomesday yet before the Match could bee brought to the Powder their artificiall fire-workes were discovered their projection prodition deperdition all disclosed and seasonably returned on their owne heads Let Iesabel fret her heart out and sweare by her gods that Eliah shall dye yet she shall be frustrate Eliah shall be safe Let the red Dragon spoute forth flouds of venome against the Church the Church shall have wings given her to flie away she shall be delivered Revel 12. Let the Scribes and Pharisees with their many false witnesses accuse Christ never so yet in spight of malice innocency shall finde abbetors and rather than he shall want witnesses the mouth of Pilate shall be opened to his justification Yea let Ionas through frailty runne away from the execution of his embassage and GODS charge and thereupon bee cast into the Sea though the waves require him of the Ship and the fish require him of the waves yet the Lord will require him of the Fish even the Sea and the Fish had as great a charge for the Prophet as the Prophet had a charge for Niniveh for this is a sure rule if in case God gives any of the creatures leave to afflict us yet hee will bee sure to lay no more upon us than wee are able or hee will make us able to beare yea then shall make for our good and his glory he hath a provident care over all the creatures even Beasts and Plants and certainely wee are more precious than Fowles or Flowers yet the Lord cares for them Will the Householder take care to water the Herbes of his Garden or to fodder his Cattell and suffer his Men and Maides to famish through hunger and thirst Or will he provide for his Men and Maides and let his owne Children starve Surely if a man provide not for his owne He hath denyed the faith and is worse than an Infidell 1 Tim. 5.8 Farre be it then from the great Householder and judge of all the Earth not to provide for his deere Children and servants what shall be most necessary for them Indeed wee may feare our owne flesh as Saint Paul did but God is faithfull and will not suffer us to be tempted above our strength but will even give the issue with the temptation and in the meane time support us with his grace 2 Corinth 12 9. You have an excellent place to this purpose Ieremiah the 15.20 21. Objection But wee see by experience that GOD gives wicked men power often times to take away the very lives of the godly Answer When then If we lose the lives of our bodies it is that wee may save the lives of our soules Luke 9. Verse 24. and so wee are made gainers even by that losse againe thou hast merited a three-fold death if thou art freed from the two worser spirituall and eternall and God deale favourably with thee touching thy naturall death he is mercifull if not thou musâ— not thinke him unjust Though the Devilâ— and the World can hurt us as well as otheâ— men in our outward and bodily estates yeâ— they can doe us no hurt nor indanger ouâ— soules they shall lose nothing but their drosse as in Zachary 13.9 Isaiah 12. they cannot deprive us of our spirituall treasure here noâ— eternall hereafter which makes our Saviour say Feare ye not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Mat. 10.28 The body is but the Barke Cabinet Case or Instrument of the soule and say it fals in peeces there is but a Pitcher broken the soule a glorious Ruby held more fit to be set in the Crowne of glory than here to be trodden under foot by dirty Swine and therefore so soone as separated the Angels convey her hence to the place of everlasting blisse Alas what can they doe they cannot separate us from the love of God in Christ Iesus Romans 8.38 39. Yea they are so far from doing us harme as that contrariwise we are much the better for them In all these things we are more than conquerours through him that loved us Verse 37. Whatsoever then becomes of goods or lives happy are wee so long as like wise Souldiers we guard the vitall parts while the soule is kept sound from impatience from distrust c. Our enemy may afflict us he cannot hurt us There is no chastisement not grievous the bone that was disjoynted cannot be set right without paine no potion can cure us if it worke not and it workes not except it makes us sick we are contented with that sicknesse which is the way to health there is a vexation without hurt such is this we are afflicted not overpressed needy not desperate persecuted not forsaken cast downe but perish not how should wee when all the evill in a City comes from the providence of a good GOD which can neither be impotent nor unmercifull It is the Lord let him doe what he will woe worth us if evils could come by chance or were let loose to light where they list now they are over-ruled wee are safe In the name of God then let not the tall stature of the Anakims nor the combination of the Edomites nor the politicke counsels of all the Achitophels and Machivilians nor the proud lookes nor the big words of all the Amaziahs combining themselves together deter or dismay you Let not the overtopping growth of the sons of Zerviah seem too hard for you for GOD is infinitely more strong and mighty to save us than all our enemies are to destroy us and he hath his Oare in their Boate he hath a speciall stroke in all actions whatsoever and can easily over-reach and make starke fooles of the wisest by making their owne councels and endeavours like Chusaes to overthrow those intentions which they seeme to support As touching the continuance of afflictions God so ordereth and tempereth the same in his mercifull wisdome that either they bee tolerable or short either our sorrowes shall not be violent or they shall not last if they bee not light they shall not
answer it is after the manner of Epictetus who would not deny the sins his enemy taxed him with but reproves his ignorance rather in that being unacquainted with the infinity of his crimes he layes only two or three to his charge whereas indeed he was guilty of a Million or according to Philip of Macedon his example who would not punish Nicanor although he openly spake evill of him saying when he heard thereof I suppose Nicanor is a good man it were better to search whether the fault be in us or no so no sooner shall an holy mans enemy accuse him of hypocrisie pride passion covetousnesse c. but he will goe to God and accuse himselfe and complaine I am so indeed yea with Paul I am the chiefe of all sinners I am more vile than his tearmes can make me and I much marvell my punishment is no greater than to heare a few ill and bitter words And indeed one would thinke whatsoever is not paine nor sufferance or admit it be paine and sufferance so long as it is not a curse but a crosse may well be borne without grumbling What said that Gentleman in Athens to his friends when Ashuerus came and tooke away halfe his Plate as hee was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth he that his Highnesse hath left me any thing Yea Mauricius that good Emperour when he his wife and his five sons were taken his wife and sons put to death and himselfe waiting for the like â—atall stroke could conclude thus Iust art thou O Lord in all thy wayes and holy in all thy workes as it is in the Psalmes And a Martyr when he was burning at a stake Welcome flames my sin hath deserved more than here I can be able to suffer And certainly they are angry with Heaven for justice that are angry with them for injustice Wherefore if thou hast beene heretofore so simple aâ— to returne like for like henceforward lay thy hand upon thy mouth and say with Iob Once have I spoken but I will answer no more yeâ— twice but I will proceed no further Iob 40.4.5 I will not so much consider how unjust man is that gives the wrong as how just God is that guideth it And this would be our meditation in all other cases namely to thinke whose hand strikes whether by a Plureâ—â—e or a Feaver or a Sword or what ever the Instrument be and to conclude the blow is Gods whatsoever or whomsoever is used as the weapon yea it comes not without our desert for God is just nor shall be without our profit for God is mercifull And he that doth not argue thus comes short of the very Heathen For Socrates could tell the Athenians when they condemned him to dye that they could doe nothing but what the gods permitted and nature had before ordained And in common reason can a Clocke goe without a weight to move it or a keeper to set it no. CHAP. 21. They are patient because their sufferings are counterpoysed and made sweet with more than answerable blessings 5 HE beareth the crosse patiently because it is counterpoysed and made sweet with more than answerable blessings What saith Iob Shall we receive good at the hands of God and not evill he was content to eat the crust with the crumme Indeed his wife like the wicked would only have faire weather all peace and plenty no touch of trouble but it is not so with the godly who have learnt better things Who will not suffer a few stripes from a father by whom he receiveth so much good even all that he hath Diogenes would have no nay but Antisthenes must entertaine him his Scholler insomuch that Antisthenes to have him gone was forc't to cudgell him yet all would not doe he stirs not but takes the blowes very patiently saying Vse me how you will so I may be your Scholler and heare your daily discourses I care not Much more may a Christian say unto God Let me injoy the sweet fruition of thy presence speake thou peace unto my conscience and say unto my soule I am thy salvation and then afflict me how thou pleasest I am content yea very willing to beare it for these are priviledges which make Paul happier in his chaine of Iron than Agrippa in his chaine of Gold and Peter more merry under stripes than Caiphas upon the judgement-seat Yea if we well consider the commodity it brings we shall rather wish for affliction than be displeased when it comes Col. 1.24 For it even bringeth with it the company of God himself I wil be with you in tribulation saith God to the disconsolate soul Psal. 91.15 When Sidrack Mishack and Abednego were cast into the fiery Fornace there was presently a fourth came to beare them company and that was God Himselfe Dan. 3.23 to 27. Yea God is not only with them to comfort them in all their tribulations 2 Cor. 1.4 but in them for at the same time when the Disciples were persecuted they are said to be filled with joy and with the Holy Ghost Acts 13.52 And as our sufferings in Christ do abound so our consolation also aboundeth through Christ 2 Cor. 1.5 And lastly he doth comfort us according to the dayes we are afflicted and according to the yeares we have seene evill Psal. 90.15 And if so our sufferings require patience with thankfulnesse as it fared with Iob. The Lord hath taken some comfort from us but hath much more given unto us therefore blessed be the name of the Lord. So Sathan and the World may take many things from us as they did from Iob but they can never take away God from us that gives all and therefore blessed be the name of the Lord. Besides we looke for a Crowne of glory to succeed this wreath of Thornes but if we are never tried in the field never set foot to runne the race of patience how can we looke for a Garland Ten repulses did the Israelites suffer before they could get out of Aegypt and twice ten more before they could get possession of the promised Land of Canaan And as many did David indure before he was invested in the promised kingdome many lets came before the Temple was re-edified All men would come to Heaven but they doe not like the way they like well of Abrahams bosome but not of Dives doore But God seeth it fit for us to taste of that cup of which his Son dranke so deepe that we should feele a little what sin is what his love was that we may learne patience in adversity as well as thankfulnesse in prosperity while one scale is not always in depression nor the other lifted ever high while none is so miserable but he shall heare of another that would change calamities with him CHAP. 22. That they are patient because patience brings a reward with it 6 BEcause patience in suffering brings a reward with it in reason
bee cut downe like grasse and shall wither as the greene hearbe Psal. 37.1 2. This doth excellently appeare in that remarkable example of Samaria besieged by Benhadad and his Host 2 Kings 7.6 7. And thus are they to bee contemned and pittied while they live and when they dye 3 After death the Lord knoweth how to deliver the godly out of temptation saith Peter to reserve the unjust unto the day of judgement to be punished 2 Peter 2.9 Vpon this consideration when Dionysius the Tyrant had plotted the death of his Master Plato and was defeated by Platos escape out of his Dominions when the Tyrant desired him in writing not to speake evill of him the Philosopher replied That he had not so much idle time as once to thinke of him knowing there was a just God would one day call him to a reckoning The Moone lookes never the paler when Wolves houle against it neither is she the slower in her motion howbeit some Sheepherd or Lion may watch them a good turne 4 And lastly if we consider our owne future estate we have no lesse cause to contemne their evill words for it is not materiall to our well or ill being what censures passe upon us the tongues of the living availe nothing to the good or hurt of those that lye in their graves they can neither diminish their joy nor yet adde to their torment if they find any there is no Common Law in the new Ierusalem their truth will be received though either plaintiffe or defendant speakes it Nay suppose they should turne their words into blowes and instead of using their tongues take up their swords and kill us they shall rather pleasure than hurt us When Iohn Baptist was delivered from a double prison of his owne of Herods and placed in the glorious liberty of the Sonnes of God what did he lose by it His head was taken off that it might be crowned with glory he had no ill bargaine of it they did but hasten him to immortality and the Churches daily prayer is Come Lord Iesus come quickly Yea what said blessed Bradford In Christs cause to suffer death is the way to Heaven on horseback which hath made some even slight the sentence of death and make nothing of it It is recorded of one Martyr that hearing the sentence of his condemnation read wherein was exprest many severall tortures of starving killing boyling burning and the like which he should suffer he turnes to the people and with a smiling countenance sayes And all this is but one death and each Christian may say of what kinde soever his sufferings be The sooner I get home the sooner I shall be at ease CHAP. 25. That their expectation may not be answered 3 BEcause he will not answer his enemies expectation in which kind he is revenged of his enemy even while he refuseth to revenge himselfe For as there is no such griefe to a Iester or Iugler as when he doth see that with all his jests tricks and fooleries he cannot move mirth nor change the countenances of them that see and heare him so there can be no greater vexation to a wicked and malitious enemy then to see thee no whit grieved nor moved at his malice against thee but that thou dost so beare his injuries as if they were none at all Yea he which makes the triall shall finde that his enemy is more vexed with his silence than if he should returne like for like Dion of Alexandria was wont to take this revenge of his enemies amongst whom there was one who perceiving that by injuring and reviling of him he could not move him to impatience whereby he might have more scope to raile went and made away with himselfe as Brusonius reports And Mountaine tels us of a Citizen that having a Scould to his Wife would play on his Drum when shee brawled and rather seeme to be pleased with it than angry and this for the present did so mad her that she was more vexed with her selfe than with him but when she saw how it succeeded and that this would not prevaile in the end it made her quite leave off the same and prove a loving wife that so she might overcome him with kindnesse and win him to her bow by bending as much the other way that so like a prudent Wife she might command her Husband by obeying And whosoever makes the triall shall finde that Christian patience and magnanimous contempt will in time either draine the gall out of bitter spirits or make it more overflow to their owne disgrace so that the best answer is either silence or laughter or if neither of these will do a Cudgell The best answer to words of scorne and petulancy saith learned Hooker is Isaac's Apologie to his brother Ismael the Apologie which patience and silence make no Apologie and we have our Saviours president for it for when false witnesses rose up and accused him falsely before the Priests Scribes and Elders it is said that Iesus held his peace that infinite wisdome knew well how little satisfaction there would be in answers where the Sentence was determined where the Asker is unworthy the Question captious words bootlesse the best answer is silence Let our Answer then to their Reasons be No to their scoffes nothing And yet when the slanders which light on our persons rebound to the discredit of our profession it behoveth us not to be silent in answering truly when as our adversaries are eloquent in objecting falsely an indignity which only toucheth our private persons may be dissembled as Austine replied to Petillian Possumus esse in his copiosi pariter sed nolumus esse pariter vani But in the other case the retorting of a poisoned weapon into the adversaries owne breast is laudable It is the weaknesse of some good natures the more is the pitty to grieve and to be angry at wrongs received and thereby to give advantage to an enemy But what would malice rather have then the vexation of them whom it persecutes We cannot better please an adversary than by hurting our selves and this is no other than to humour envie to serve the turne of those that maligne us and to draw on that malice whereof we are already weary whereas carelessenesse puts ill wil out of countenance and makes it withdraw it self in a rage as that which doth but shame the Author without hurt of the Patient In a causelesse wrong the best remedy is contempt of the Author CHAP. 26. Because it is for our credit to be evill spoken of by them and would be a disparagement to have their good word â— Reasons joyntly respecting our selves and our enemies are two 1 Because it Were a disparagement to have their good word 2 Because it Is the greatest praise to be dispraised of them 1 Because it were a great disparagement unto the godly if they should have the good word and approbation of wicked men 2 Secondly because it is the greatest
Advocates c. to pleade procure pronounce c. 170 To Contemne their Contempt 117 Every small Contentment 〈◊〉 our affections to the world 175 The best Confutation of slanders is by our good workes 75 Controversies like a paire of Cudgels are throwne in by the Devill 88 A good Conscience like a true and constant friend 75 to 80 By affliction we are made Coâ—formable to Christ our elder brother 52 53 To be exempt from misery the most miserable Condition of all 227 A good mans Constructions ever full of charity and favour 117 We must not be of Gods Councell 253 A good Conscience will not be put out of countenance 75 to 80 Our Corruptions never appeare till shaken by an injurie 49 to 52 Maine evils have Crownes answerable 108 God weighs to us favours and Crosses in an equall ballance 220 Bearing the Crosse with Christ a great preferment 257 Our Crosses prove blessings 43 to 49 A sound spirit will beare the greatest Crosse 111 Nothing but Cries can pierce Heaven 27 That it is for our Credit to be evill spoken of 126 to 130 The Crosse is counterpoysed and made sweet with more than answerable blessings 100 to 104 Patience breakes the stroake of every Crosse 111 The sharpnesse of Crosses Gods spirituall Hedge 43 to 49 To be free from Crosses and afflictions the priviledge of none but the Church triumphant 233 The Cudgell not of use when the beast but only barkes 85 They can beare injuries out of Custome 67 to 73 Custome a second or new nature 69 to 73 Custome makes any thing familiar and easie 69 to 72 D WHo would not be a Lazarus for a Dâ—y to be in Abrahams bosome for ever 239 We are afflicted that we may not be Damned 43 to 49 Danger in being withouâ— dangers 45 to 52 We should bâ— Deafe and dumbe at reproach 120 Death hath nothing terrible in it but what our life haâ—h made so 147 Death in Christs cause the way to heaven on Horseback 122 The Martyrs even slighted Death 122 Even Death it selfe shall worke our good 181 He that is faithfull unto the Death shall have the crowne of life 238 Death ends our misery and begins our glory 241 Death the wicked mans feare the Godly mans with 33 34 If God Defer his helpe it is on purpose that our trials may be perfect our Deliverance welcome our recompence glorious 2â—â— The highest Degree of suffering not worthy the lowest degree of glory 105 The greater Degree of grace the greater degree of glory 242 If God Delay us never so long he will support us as long 219 The Saints would not be delivered from Death 243 Their Delights momentany their punishment interminable 105 Every Deliverance makes us more confident 54 to 59 Gods Delivering some increaseth the faith of others 56 The more our Deliverances the greater our faith 54 to 59 Our comfort is the greater when the Deliverance is seene before it is expected 212 Our Saviours sute which hee made as man denied 250 Denials sometimes better than grants 250 If God Denies us what we aske he gives us that which is better 46 God rarely Deprives a man of one faculty but he more than supplies it in another 21 No better remedy for impatience then to cast up our receipts and compare them with our Deservings 235 Gods people beare injuries patiently because their sins have Deserved them 94 to 100 What ever we suffer we have Deserved more 94 to 100 We indure nothing from our enemies but what we have Deserved from God 94 to 100 Without suffering we cannot be Câ—rists Disciplâ—s â—2 to 54 We resemâ—â—â— the Devill if we 〈…〉 cruell 158 Thâ— Devill wounded with his owne weapon 15 to 25 Some as willing to Dye as diâ—e 106 107 A Christian parley about Difficulties 155 Let none Dâ—spâ—ire for God can helpe none presume feâ—ing God can crosse them 255 Let none Dismay us with theâ—â— pâ—oud lookes nor big words 203 We are too sensible of a preseâ—â— Distresse ingratefull for favours past 234 Hypocrites Discover themselves when persecution comes 37 to 43 Prosperity Discovers 〈…〉 38 to 43 Affliction Discovers 〈…〉 3â— to 43 It is the lot of all Gods people 〈…〉 suffer eâ—ill â—3 A Dâ—minion over ones selfe the greatest conqâ—â—st 80 85 E THing 〈…〉 61 62 Actions to be â—â—dged by 〈…〉 151 The End 〈◊〉 the uprigâ—â— man is peaâ—e 181 Enmity beâ—weene the good and bad 1 2 3 Eâ—equality the groâ—nd of Oâ—deâ— 197 Our Enemiâ—s both provâ— and 〈…〉 67 to 73 We sooner and more plainâ—y 〈…〉 Enemy 94 to 100 The 〈…〉 Devill himselfe do much pleasure us 178 10 The Churches Enemies benefit the Church 66 Our Enemies more to be pittied than maligned 118 to 123 Better the Esâ—ate perish than the soule 30 To behold at once the whole Estate of a Christian and not his present condition alone 240 If we compare our owne Estate with our enemies we have yet greater cause to be thankfull 235 236 The Evill of affliction prevents the evill of sin 43 to 49 Thanke God we Escape so 94 to 100 Overcome Evill with goodnesse â—42 Evils doe not come by chance neither can they light where they list 203 God Esteemes us according to what we are 78 79 Hee speeds well here that lives under a perpetuall Equinoctiall of good and evill 233 Gods goodnesse makes our greatest Evils beneficiall unto us 179 The redresse of Evill in a private person is evill 144 All the Evils that can befall us make for our inestimable good and benefit 178 Our care and â—uit must be to have those Evils sanctified which cannot be averted 228 Examinâ— whether we have well husbanded our afflictions 171 to 174 Many Examples of Gods aide in extremity 208 To be an Example to them and others 133 to 137 Example will sooâ—est prevaile 133 to 137 To raise comfort from former Experience â—â—7 Experience the best informer 67 Our Exâ—â—â—mities drive us to him that is â—â—â—â—potent 211 Mans Extremity is Gods opportunity 209 He that hath found God present in one Extremity may trust him in another 207 All our former prayers and meditations serve to aide us in our last straights and meet together in the centre of our Extremity 221 In all Extremities we must send faithfull and fervent prayer to Christ for ease 28 A great Evill not to be able to suffer evill 92 F WE learne to stand by Falling 4â— It would Fare worse with us were we our owne choosers 32 Fathers hold in their own children when they suffer the children of bondmen to doe as they list 223 God hath much adoe 〈◊〉 reclaime one of the worlds Favourites 3â— Gods Former favours arguments of more 54 to 59 Hard for us to think it a speciall Favour and dignity to suffer but so it is 256 Of which many examples 256 257 Every sensible Favour of the Almighty invites both his gifts and our trust 207 Nothing carries us so Far from God as his favours 32 No