the occasion of true repentance and so the devill is overshot in his owne Bow wounded with his owne weapon I doubt whether that Syrophenician had ever inquired after Christ if her daughter had not beene vexed with an uncleane spirit yea whether the devill had beene so effectually cast out if he had with lesse violence entred into her Mark 7. Our afflictions are as Benhadads best Counsellors that sent him with a corde about his neck to the mercifull King of Israel The Church of God under the Crosse is brought to a serious consideration of her estate and saith Let us search and try our wayes and turne to the Lord Lam. 3.40 Manasses also the King of Iudah that horrible sinner never repented of his idolatry murder witchcraft c. till he was carried away captive to Babel and there put in chaines by the King of Ashur But then saith the Text hee humbled himselfe greatly before the God of his fathers 2 Chro. 33.11 12. Yea the prison was a meanes of his spirituall inlargement The body that is surfetted with repletion of pleasant meates must be purged with bitter pils and when all outward comforts faile us we are willing to befriend our selves with the comfort of a good conscience the best of blessings Affliction is the Hammer which breakes our rockie hearts adversity hath whipt many a soule to heaven which otherwise prosperity had coached to hell was not the Prodigall riding post thither till he was soundly lasht home againe to his Fathers house by those hard-hearâ—ed and pittilesse Nabals which refused to fill his belly with the husks of the Swine And indeed seldome is any man throughly awaked from the sleepe or sin but by aâ—fliction but God by it as it were by a strong purge empties and evacuates those surerfluities of malice envie pride security c. whererewith we were before surcharged The Serpents enmity may be compared to the Circumcision-knife which was made of stone unto Rubarbe which is full of choller yet doth mightily purge choller or to the sting of a Scorpion which though it be arrant poyson yet proveth an excellent remedy against poifon For this or any other affliction when we are in our worldly pompe and jollity pulleth us by the eare and maketh us know our selves I may call it the Summe of Divinity as Pliny cals it the Summe of Philosophy for what distressed or sick mau was ever lascivious covetous or ambitious He envies no man admires no man flatters no man dissembles with no man despiseth no man c. That which Governours or Friends can by no meanes effect touching our amendment a little sicknesse or trouble from enemies will as S. Chrisostome observes Yea how many will confesse that one affliction hath done more good upon them than many Sermons that they have learned more good in one daies or weekes misery than many yeeres prosperity could teach them untouched fortunes and touched consciences seldome dwell together and it is usuall for them that know no sorrowes to know no God repentance seldome meets a man in jollity but in affliction the heart is made pliable and ready for all good impressions and so the very end which God aimes at in setting those Adders upon thee is that thou shouldst prie narrowly into thine owne forepast actions which if thou dost an hundred to one thou wilt finde sin it may be this very sin the cause of thy present affliction and untill thou dost sift and try thine owne heart for this Achan and finde out which is thy Isaac thy beloved sin looke for no release but rather that thy sorrowes should be multiplied as God threatned Eve The skilfull Chyrurgion when he is launcing a wound or cutting off a limbe will not heare the Patient though he cry never so untill the cure be ended but let there be once a healing of thy errours and the Plaister will fall off of it selfe for the Plaister will not stick on when the soare is healed If the Fathers word can correct the childe he will fling away the rod otherwise he must look to have his eyes ever winterly Thus as the two Angels that came to Lot lodged with him for a night and when they had dispatched their errand went away in the morning So afflictions which are the Angels or the Messengers of God are sent by him to do an errand to us to tell us we forget God we forget our selves we are too proud too selfe-conceited and such like and when they have said as they were bid then presently they are gone Why then complainest thou I am afflicted on every side Why groanest thou under thy burden and criest out of unremedied paine Alas thou repentest not trouble came on this message to teach thee repentance give the messenger his errand and hee 'l be gone He that mournes for the cause of his punishment shall mourne but a while he that mournes onely for the punishment and not for the cause shall mourne for ever the soule cannot live while the sinne lives one of the two must dye the corruption or the Person but Repentance is a Supersedâ—as which dischargeth both sinne and sorrow moving God to be mercifull the Angels to be joyfull Man to be acceptable and only the Devill to be melancholy CHAP. 5 That it serves to worke in us amendment of life 2 SEcondly the malice of our enemies serves to worke in us amendment of life the outward cold of affliction doth greatly increase the inward heate and fervor of the Graces of God in us Indeed no Chastizement saith the Author to the Hebrewes for the present seemes to be joyous but grievous But afterwards it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Hebr. 12.11 God strips the body of pleasures to cloath the soule with righteousnesse and oftentimes strengthens our state of grace by impoverishing our temporall estate Oftentimes the more Prosperity the lesse Piety It was an observation of Tacitus that raisiing of the fortune did rarely mend the disposition onely Vespasian was changed into the better few men can disgest great felicity Many a man hath been a looser by his gaines and found that that which multiplied his outward estate hath abated his inward Now who will esteeme those things good which make us worse or that evill which brings such gaine and sweetnesse Before I was afflicted saith David I went astray but now doe I keepe thy Commandements Psal. 119.67 Happy was he Iohn 9. in being borne blind whose game of bodily sight made way for the spirituall who of a Patient became an Advocate for his Saviour who lost a Synagogue and found Heaven who by being abandoned of sinners was received of the Lord of glory God rarely deprives a man of one faculty but he more then supplyes it in another Hannibal had but one eye Appius Claudius Timelon and Homer were quite blinde So was Muliasses King of Tunis and Ioh. King of Bohemia But for the losse of that one Sence
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
evill words of him notwithstanding hee did them much good and was withall counselled to chastise them he answers Your counsell is not good for if they now speake evill of us having done them go odonely what would they then if we should do them any harme And at another time being counselled either to banish or put to death one who had slandered him hee would doe neither of both saying It was not a sufficient cause to condemne him and for banishing it was better not to let him stir out of Macedonia where all men knew that hee lyed thon to send him among strangers who not knowing him might admit his slanders for truth And this made Chrysippus when one complained to him that his friend had reproached him privately Answer Ah but chide him not for then he will doe as much in publike Neglect will sooner kill an injurie than revenge These tongue-Squibs or crackers of the braine will dye alone if we revive them not the best way to have them forgotten by others is first to forget them our selves Yea to contemne an enemie is better than either to feare him or answer him When the Passenger gallops by as if his feare made him speedy the Cur followes him with open mouth and swiftnesse let him turne to the brawling Cur and he will be more fierce but let him ride by in a confident neglect and the Dog will never stir at him or at least wil soon give over and be quiet To vex other men is but to tutor them how they should againe vex us Whâ—n two friends fall out if one bee not the wiser they turne love into anger and passion passion into evill words words into blowes and when they are fighting a third adversary hath a faire advantage to insult over them both As have you not sometimes seene two Neighbours like two Cocks of the Game peck out one anothers eyes to make the Lawyers sport it may be kill them As while Iudah was hot against Israel and Israel hot against Iudah the King of Syria smote them both at least Sathan that common and arch-enemy will have us at advantage For as man delighteth when two Dogs or two Cocks are a fighting to incourage them and prick them forward to the combate Even so doth Sathan deale with us controversies like a paire of Cudgels are throwne in by the Devill and taken up by male-contents who baste one another while he stands by and laughs Yea as the Master of the Pit oft sets two Cocks to fight together unto the death of them both and then after mutuall conquest suppeth per-chance with the fighters bodies Even so saith Gregory doth the Devill deale with men He is an enemy that watcheth his time and while wee wound one another hee wounds and wins all our soules Thus like the Frog and the Mouse in the Fable while men fight eagerly for a toy the Kiâ—e comes that Prince and chiefe Fowle that ruleth in the Aire and snatcheth away both these great warriers or like two Emmets in the Mole-hill of this earth wee fight for the mastery in meane while comes the Robin-red-breast and picks both up and so devours them But on the other side by gentlenesse wee may as much pleasure our selves It is said of Aristides when he perceived the open scandall which was like to arise by reason of the contention sprung up betweene him and Themistocles that hee besought him mildely after this manner Sir we both are no meane men in this Common-wealth our dissention will prove no small offence unto others nor disparagement to our selves wherefore good Themistocles let us be at one againe and if we will needs strive let us strive who shall excell other in vertue and love And wee reade of Euclides that when his Brother in a variance betweene them said I would I might dye if I be not revenged of thee he answered againe nay let me dye for it if I perswade thee not otherwise before I have done by which one word he presently so wonne his brothers heart that he changed his minde and they parted friends And this was Davids way of overcomming 1 Sam. 24. He whose Harp had wont to quiet Sauls frenzie now by his kindnesse doth calme his fury so that now he sheds teares instead of blood here was a victory gotten and no blow stricken The King of Israel set bread and water before the host of the King of Syria when he might have slaine them 2. Kin. 6.23 What did he loose by it or had he cause to repent himselfe No he did thereby so prevent succeeding quarrels that as the Text saith The bands of Aram came no more into the Land of Israel so every wise Christian will doe good to them that doe hurt to him yea blesse and pray for them that curse him as our Saviour adviseth neither is he a foole in it for if grace comes and nothing will procure it sooner than prayers and good examples though before they were evill enemies now they shall neither be evill nor enemies It was a witty answer of Socrates who replied when one askt him why he tooke such a mans bitter railing so patiently It is enough for one to be angry at a time For if a wise man contend with a foolish man saith Salomon whether he be angry or laugh there is no rest Pro 29.9 Whereas gentle speech appeaseth wrath and patience bridleth the secret pratlings of mockers and blunteth the points of their reproach Rage is not engendred but by the concurrence of cholers which are easily produced one of another and borne at an instant When the stone and the steele meets the issue ingendred from thence is fire whereas the Sword of anger being strucke upon the soft pillow of a mild spirit is broken The shot of the Cannon hurts not wooll and such like yeelding things but that which is hard stubborne and resisting He is fuller of passion than reason that will flame at every vaine tongues puffe A man that studies revenge keepes his owne wounds greene and open which otherwise would heale and do well Anger to the soule is like a coale on the flesh or garment cast it off suddenly it doth little harme but let it lye it frets deepe Wherefore saith one their malice shall sooner cease than my unchanged patience A small injury shall go as it comes a great injury may dine or sup with me but none at all shall lodge with me for why should I vex my selfe because another hath vexed me That were to imitate the foole that would not come out of the pound saying they had put him in by Law and he would come out againe by Law or Ahab who because he could not have his will on Naboth would be revenged on himselfe As the mad man teares his owne haire because he cannot come at his enemies or little children who one while forbeare their meat if you anger them another time if you chance to take away but one of their Gugawes
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
light than the Sun â—5 God ordereth Limiteth and appointeth the measure quality und continuance of every crosse 193 to 22â— God will have us Live by faith and not by sense 54 to 5â— Suppose we Lose our lives yet we gaine by that losse 201 202 If wee Lose our lives it is that wee may save our soules 201 Hee that hath Lived well is seldome unwilling to dye 147 If we lost our lives we shall not lose our labour 107 Whether the bodies Losse hath made the soule a gainer 172 They cannot separate us from the Love of God 20â— Tokens and pledges of Gods Love and favour 177 Never any have had so bitter draughts upon earth as those God loves best 225 The good we have by our enemies should tutor us to Love them 179 As troubles arise our Lusts decline 23 M THat we have beene vicious Magnifies the power and goodnesse of God makes for our credit 79 80 Cautions and rules to be observed when we appeale to the Magistrate 68 to 171 We may crave the Magistrates aide 164 to 171 The Magistrates office to right our wrongs 166 to 169 When displeased with others they teare the name of their Maker in peeces 84 To turne our Malice from the person to the sin 97 to 100 Malice makes a man captive to Satan 103 104 As the outward Man decayeth the inward Man is renewed 22 to 25 Infidels wonne by seeing the Martyrs so patient 133 The Martyrs overcame by dying 84 Commonly the Measure of our sufferings according to the measure of grace in us and Gods love to us 224 To live by faith when forsaken of Meanes is thought worthy a crowne 212 God not seldome workes by contrary Meanes 8 All one with God to work with without or against Meanes 8 Mecknesse of spirit drawes on injuries 167 Peter more Merry in prison than Caiphas on the judgement-seat 101 102 Gods least Mercy beyond our best merit 235 Afflictions Gods Messengers sent to do an errand to us 49 to 52 God more Mighty to save us than all our enemies to hurt us 204 Nothing by our second birth but is Miraculous in comparison of our naturall condition â—10 â—11 Diverse Christian Miracles 110 111 Patience a Miracle 112 A Miserable thing to bee exempt from miseries 227 None so Miserable but some others would change calamities with him 103 We make our selves more Miserable by looking upon our miseries in a multiplying glasse 234 We learne More by one weekes Misery than many yeeres prosperity could teach us 17 N Milde Natures best to others worst to themselves 167 Nature jocund whiles it prospereth 244 Nature must not stand in competition with grace 113 114 Need will make us both humble and eloquent 27 Neglect will sooner kill an injury than revenge 85 to 94 He truly Noble that can doe ill and will not 80 to 85 Nothing but is good for something 286 O ENough for One to be angry at a time 90 Oppoâ—â—ion may not be righted by violence but by law 144 〈◊〉 the ground of Order 9 God disposeth of every crosse to his glory and Our good 193 to 222 In Outward things Gods enemies may fare better than his friends 230 If Outward things frame not to our mindes frame wee our mindes to be content with what God sends 112 244 245 A question whether the injoying or contemning of Outward things bee the greater happinesse 31 The Outward man diseased that the inward man may be cured 43 to 49 The injoyment of Outward things might indanger my soule 43 to 49 P EVery Pang a prevention of the paâ—â—es of hell and every respite an earnest of Heavens rest 240 Even Paine diminished with patience 111 Our Paines will shortly passe but our joyes shall never passe away 239 Wee feele a little Paine in the finger a great deale more than the health of the whole body 240 Our Payne short our joy eternall 105 Christ past from the Crosse into Paradise 240 Philosophers Pardon their enemies we love ours 151 Passionate men short lived 92 to 95 He fuller of Passion than reason that flames at every vaine puffe 90 91 Patient because God commands us 142 Patience a counterpoyson against griefe 110 to 115 Patience as Larde to the leane meat of adversity 110 111 Hope and Patience two universall remedies 110 to 115 Patience sweetens affliction 110 to 115 The Patient out-live the passionate 92 to 95 A continued Patience may be different from what is goodnesse 150 Patience in imitation of Christ and the Saints 156 to 162 Patience sometimes a Pully to draw on more injuries 162 163 How Patient our Saviour was 157 158 The way to be Patient 72 73 Many will accept of Peace that wil not sue for it 134 135 Our Peace would lose us if we did not a little lose our peace 176 God gives that Peace which the world can neither give nor take away 254 An idle singularity to affect Peace both here and hereafter 243 First to assay all good meanes of Peace and agreement 168 We had Perished if we had not perished 176 Perseverance a kinde of all in all 216 God gives us Physick that we may not dye 46 47 The Physitian knowes what is best for the patient 177 Philosophers came short of Christians in patience 184 to 157 We cannot Pleasure Gods servants more then by despighting them 104 to 115 Gods People choose rather to suffer adversity than to injoy the pleasures of sin 23â— Their Pleasure short their paine everlasting 105 We cannot Pleasure our selves more than by a silent suffering 88 Plenty of the choisest dainty no dainty 63 Their Plots to destroy us do much advantage us 7 8 9 Not the Punishment but the sin troubles them 97 to 100 The evill of Punishment expels the evill of sin 43 to 49 The infliction of a lesse Punishment oft-times prevents a greater 178 To thinke that God will not Protect and provide for his were to derogate from his wisdome Power and goodnesse yea 't were against reason 181 to 184 That a strong opposition makes for the glory of Gods Power 4 to 7 Gods Power best appeares in our weaknesse 6 If we want faith Patience and wisdome to make a right use of the crosse we must pray for it 183 Our praise to be dispraised of them 127 to 133 They that forsake the Law Praise the wicked 127 They are words not Prayers which fal from carelesse lips 27 Private persons may not revenge 166 Our Present sufferings the fittest and wholesomest physick 48 God lets us bloud to prevent a worse mischiefe 43 to 49 Five Prerogatives of a Christians patience 150 151 The Priviledges which redownd to us by suffering 247 Pride first put on and last put off 94 c. To have Profiâ—ed by affliction an evident signe we belong to God 172 We are ready to shrinke from Christ when Profits or pleasures shrinke from us 244 A recapitulation of severall Promises 248 249.256 257. Prosperity feeds pride and
hower they sighed for themselves but now they cried unto God They are words and not prayers which fall from carelesse lips if we would prevaile with God we must wrestle and if we would wrestle happily with God we must wrestle first with our owne dulnesse yea if we felt our want or wanted not desire we could speake to God in no tune but cries and nothing but cries can pierce Heaven the best mens zeale is but like a fire of greene wood which burneth no longer than whiles it is blowne Affliction to the soule is as plummets to a Clock or wind to a Ship holy and faithfull prayer as oares to a Boat and ill goeth the Boat without oares or the Ship without winde or the Clock without plummets Now are some afflicted in reputation as Susanna was others in children as Elie some by enemies as David others by friends as Ioseph some in body as Lazarus others in goods as Iob others in liberty as Iohn In all extremities let us send this messenger to Christ for ease faithfull and fervent prayer if this can but carry the burthen to him he will carry it for us and from us for ever CHAP. 7. That it weanes them from the love of the world 4 FOurthly our sufferings weane us from the love of the world yea make us loathe and contemne it and contrariwise fix upon Heaven with a desire to be dissolved S. Peter at Christs transfiguration enioying but a glimpse of happinesse here was so raviâ—hed and transported with the love of his present estate that he breakes out into these words Master it is good for us to be here he would faine have made it his dwelling place and being loth to depart Christ must make three Tabernacles Mat. 17.4 Whereas S. Paul having spoken of his bonds in Christ and of the spirituall combate concludeth I desire to be dissolved and to be with Christ which is best of all Phil. 1.22 23. We cannot so heartily thinke of our home above whiles we are furnished with these earthly contentments below but when God strips us of them straitwayes our minde is homewards Whiles Naomies Husband and Sons were alive we finde no motion of her retiring home to Iudah let her earthly staies be removed she thinks presently of removing to her Countrey a delicious life when every thing about us is resplendent and contentfull makes us that we have no mind to go to Heaven wherefore as a loving Mother when she would weane her Childe from the dug maketh it bitter with Wormewood or Aloes so dealeth the Lord with us he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us to the end we may contemne the world and transport our hopes from Earth to Heaven he makes us weepe in this Vale of misery that we may the more eagerly long for that place of felicity where all teares shall be wip't from our eyes and we are very ungratefull if we doe not thank him for that which so overcomes us that it overcomes the love of the world in us And this is no small abatement to the bitternesse of adversities that they teach us the way to Heaven the lesse comfort we finde on earth the more we â—eeke above When no man would harbour that unthrift Son in the Gospell he turned back againe to his Father but never before When it ceased to be with Sarah after the manner of the world she conceived Isaac so when it ceaseth to be with us after the manner of the worlds favourites we conceive holy desires quietnesse and tranquillity of minde with such like spirituall contentments Zeno hearing that his onely Barke wherein all his wealth was shipped was cast away cried out O Fortune thou hast done well to put me into my Gowne againe to imbrace Philosophy better the estate perish than the soule Our wine saith Gregory hath some Gall put into it that we should not be so delighted with the way as to forget whether we are going Prosperity is hearty meat but not digestible by a weake stomack strong wine but naught for a weake braine The prosperity of fooles destroieth them Prov. 1.32 Experience shewes that in Countries where be the greatest plenty of fruits they have the shortest lives they doe so surfet on their aboundance and it is questionable whether the inioying of outward things or the contemning of them be the greatest happinesse for to be deprived of them is but to be deprived of a Dye wherewith a man might either win or lose yea doth not a large portion of them many times prove to the Ownâ—r like a treacherous Dye indeed which flatters an improvident Gamester with his owne hand to throw away his wealth to another Or to yeeld it the uttermost gold may maâ—e a man the richer not the better honour may make him the higher not the happier and all temporall delights are but as flowers they only have their moneth and are gone this morning in the bosome the next in the Bâ—some The consideration whereof made the very Heathen Philosophers hate this world though they saw not where to finde a better The diseases of the body are the medicines of the soule the impairing of the one is the repairing of the other Therefore wee faint not saith S. Paul though our outward man perish yet the inward man is renewed daily 2 Cor. 4.16 Lais of Corinâ—h while she was young doated upon her glasse but when she grew old and withered she loathed it as much which made her give it up to Venus Nothing feeds pride nor keepes off repentance so much as prosperous advantage T is a wonder to see a Favourite study for ought but additions to his Greatnesse God shall have much adoe to make him know himselfe The cloth that hath many stains must passe through many larders no lesse than an odious leaprosie will humble Naaman wherefore by it the only wise God thought meet to sawce the valour dignity renowne victories of that famous Generall of the Syrians If I could be so uncharitable as to with an enemies soule lost this were the only way let him live in the height of the worlds blandishments for how can he love a second Mistresse that never saw but one beauty and still continues deeply inamour'd on it We often see nothing carries us so far from God as those favours he hath imparted to us T is the misery of the poore to be neglected of men t is the misery of the rich to neglect their God many shall one day repent that they were happy too soone Many a man cries out O that I were so rich so healthfull so quiet so happy c. Alas though thou hadst thy wish for the present thou shouldst perhaps be a loser in the sequell The Physitian doth not heare his Patient in what he would yet heareth him in taking occasion to do another thing more conducible to his health God loves to give us cooles and heats in our desires and will so
orient For Vertues like the Stars shine brightest in the night and fairest in the frost of Affliction More particularly Affliction is a notable meanes to try whether we have faith or not Nothing is more easie then to trust God when our Barnes and Coffers are full And to say give us our daily bread when we have it in our Cubbards But when we have nothing when we know not how nor whenâ—â— to get any thing then to depend upon an invisible bounty this is a true and noble act of faith Againe touching other graces how excellently was Iobs patience and sincerity made known by Sathans malice when he brought forth those Angelicall words What shall we receive good at the hand of God and not receive evill Iob 2.10 When he stood like a Centre unmoved while the circumference of his estate was drawne above beneath about him when in prosperity he could say if my mouth hath kist my hand and in adversity the Lord giveth and the Lord taketh blessed be the name of the Lord. He was not so like the wicked as they are like dogs that follow the meat not the man Alas they are but bad workes that need rewards to crane them up withall for neither paine nor losse much lesse the censure of lewd persons will trouble a well planted mind Againe God suffers us to suffer much more especially to try our perseverance which is a grace so good and acceptable that without it there is nothing good nor acceptable And indeed how shall a man shew his strength unlesse some burthen be laid upon his back or his constancy The Spaniell which fawneth when he is beaten will never forsake his Master And Trees well rooted will beare all stormes The three Children walked up and downe in the fiery flames praising God And a Blade well tryed deserves a treble price How did the Church of Pergamus approve her selfe Yea how was she approved of God which hath the sword with two edges when she held out in her workes even where Sathan dwelt and kept his Throne I know thy workes saith God and that thou keepst my Name and hast not denyed my faith even in those dayes when Antipas my faithfull Martyr was slain among you where Satan dwelleth yea where his Throne is and where some maintaine the Doctrine of Balaam and the Nicholaitans and teach that men ought c. Rev. 2.13 14. Persecution is the Sword whereby our Salomon will try which is the true naturall Mother which the pretended Afflictions are the waters where our Gideon will try whether we are fit Souldiers to fight the Battle of Faith We are all valiant Souldiers till we come to fight Excellent Philosophers till we come to dispute good Christians till wee come to master our own lusts But it is opposition that gives the tryall when Corruptions fight against the graces and cause Argent to seem more bright in a fable Field But to go on A man is made known whether he be feeble or strong by the provocation of an enemy even calme tempers when they have been stirred have bewrayed impetuousnesse of passion Now he that overcommeth his own anger saith Chilo overcommeth a strong enemy but he that is overâ—ome by it is a whiteliver saith Hermes for wrath proceedeth from feeblenesse of courage and lacke of discretion As may appeare in that Women are sooner angry then men the Sicke sooner then the healthy and Old men sooner then Young Againe it s nothing to endure a small tryall or affliction every Cock-boate can swim in a River every Sculler sayle in a Calme every man can hold up his head in ordinary Gusts but when a blacke storme arises a tenth wave flowes deep calls unto deep Nature yeelds Spirit faints Heart fayles Wheras grace is never quite out of heart yea is confident when hopes are adjourned and expectation is delayed Finally Affliction and Persecution humbleth the spirits of the repentant tryeth the faith and patience of the sincere Christian but hardneth the hearts of the ungodly Wicked men like some Beasts grow mad with baiting If crosses or losses rush in upon them they fall to the language of Iobs Wife Curse God and dye or to that of the King of Israels Messenger Why should I serve God any longer 2 King 6.33 CHAP. 10. That it prevents greater evills of Sinne and Punishment to come 7 SEventhly the LORD by this evill of Chastisement for sins past preventeth the evills of sin and greater punishments for the time to come The Lord saith Elihu correcteth man that hee might turne away from his enterprize and that he might keepe backe his soule from the Pit and that his life should not perish by the sword Iob 33.17 18. The sharpnesse of crosses are Gods spirituall hedge This salt doth not onely preserve from Corruption but also eate out Corruption We are chastened of the Lord saith the Holy Ghost that we might not be condemned with the world 1 Cor. 11.32 Erring soules be corrected that they may be converted not confounded If Paul had not been buffeted by Sathan and wicked men he had beene exalted out of measure 2 Cor. 12.7 Pride is so dangerous a poyson that of another poyson there was confected a counterpoyson to preserve him from it God would rather suffer this chosen Vessell to fall into some infirmity then to be prowd of his singular priviledges Least I should be exalted above measure through the abundance of Revelations there was the poyson of Pride insinuating it selfe I had a Thorne in the flesh the messenger of Sathan to buffet me There was the Counterpoyson or Antidote which did at once make him both sick and whole The enjoyment of the worlds peace might adde to my content but it wil indanger my soule how oft doth the recovery of the body state or minde occasion a Relaps in the soule Turne but the Candle and that which keeps me in puts me out The younger brother shall not have all his portion least he run Riot All the life of Salomon was full of prosperity and therefore we find that Salomon did much forget God but the whole life of David had many enemies and much adversity and therfore we see by his penitentiall Psalmes others that David did much remember God As Salt with its sharpnesse keeps flesh from corrupting So their malice keeps our soules from festering Bees are drowned in Honey but live in Vineger Now if sweet meats breed Surfets t is good sometimes to taste of bitter its good somvvhat to unloade when the ship is in danger by too liberall a ballast I will tell you a Paradox I call it so because few will beleeve it but it is true many are able to say they have learned to stand by falling got strength by weaknesse The burnt Child dreads the fire A broken bone well set is faster ever after Like Trees we take deeper root by shaking And like Torches we flame the brighter for bruizing and knocking God suffered Sathan to spoile Iob
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
liberty to one that hath beene long immured within a case of walls How deere a Iewell is health to him that tumbles in distempered bloud Let a man but fast a meale or two oh how sweet is browne bread though it would not down before Yea when Darius in a flight had drunk puddle water polluted with dead Carkasses he confest never to have drunke any thing more pleasant the reason was he alwaies before used to drinke ere hee was athirst We are never so glad of our freinds company as when he returnes after long absence or a tedious voyage The nights darkenesse maketh the light of the Sunne more desirable a Calme is best welcome after a Tempest Good things then appeare of most worth when they are knowne in their wants When we have lost those invaluable comforts which we cannot well be without the minde hath time to recount their severall worths and the worthes of blessings appeare not untill they are vanisht When we would have some Fiers flame the more we sprinkle water upon them Even so when the LORD would increase our joy and thankefulnesse Hee allayeth it with the teares of affliction misery sweetneth joy yea the sorrowes of this life shall like a darke vaile give a lustre to the glory of the next when the LORD shall turne this water of our earthly afflictions into that wine of gladnesse wherewith our soules shall bee satiate for ever We deceive our selves to thinke on earth continued joyes would please Plenty of the choycest dainties is no daynty Nothing would be more tedious then to be glutted with perpetuall Iollities Were the body tied to one dish alwaies though of the most exquisite delicate that it could make choice of yet after a small time it would complaine of loathing and saciety and so would the soule if it did ever epicuâ—e it selfe in joyes I know not which is the more useful Ioy I may choose for pleasure but Adversities are the best for profit I should without them want much of the joy I have Well then art thou vexed persecuted and afflicted by some cruell and malicious Saul and is it grievous to thee for the present Why that which hath been hard to suffer is sweet to remember at last our Songes shall bee lowder then our Cryes CHAP. 15. How it increaseth their spirituall wisedome 12 OVr suffereings make us teachable and increase in us spirituall wisedome He delivereth the poore in his affliction and openeth their eare in trouble Iob 36.15 And againe He openeth the eares of men even by their corrections Iob 33.16 We are best instructed when we are most afflicted Pauls blindnesse tooke away his blindnesse and made him see more into the way of life then could all his learning at the feet of Gamaliel And what saith Naaman upon the clensing of his Leprosie Now I know there is no God in all the earth but in Israel O happy Syrian that was at once cured of his Leprosie and his misprision of God The Prodigall sonne regarded not his Fathers admonition so long as he injoyed prosperity That which makes the body smart makes the soule wise Algerius the Martyr could say out of experience He found more light in the dungeon then without in all the world Yea what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food and rest or by adding of stripes Even as the Clay with water and the Iron with fire are made pliable and apt to receive impression from the workman Even so when wee are soaked in the flouds of sorrow and softned in the fire of affliction we are aptest to receive the impression of Gods Law into our hearts when hee speakes unto us by his Ministers If the Lord breakes us in peeces with the Plow of his Iustice then let the Seedsmen his Ministers sowe the seed of his Word we shall receive it through the furrowes of our eares into the ground of our hearts and grow up in wisdome and saving knowledge yea the soule waxeth as the body wayneth and is wisest to prescribe when the bones and sinnewes are weakest to execute neither do we hereby become wise for our owne soules good only but affliction makes us wise and able to doe others good also that are in any the like affliction Blessed be God saith Saint Paul which comforteth us in all our afflictions that we may be able to comfort them which are in any affliction by the comfort wherewith we our selves are comforted of God 2 Cor. 1.4 Yea the whole Church and every particular member thereof have their wisdome and knowledge improved even by their greatest enemies If Arius Sabellius had not vexed the Church the deepe mysteries of the Trinity had not beene so accurately cleered by the Catholike Doctors Subtill arguments well answered breed a cleere conclusion heresie makes men sharpen their wits the better to confute it as Worme-wood though it be bitter to the taste yet it is good to cleere the eyes yea further the very stormes of persecution make us look to our tackling patience and to our Anchor Hope and to our Helme Faith and to our Card the Word of God and to our Captaine Christ whereas security like a calme makes us forget both our danger and deliverer Experience is the best informer which makes Martin Luther say When all is done tribulation is the plainest and most sincere divinity And another most emphatically That Prayer Reading Meditation and temptations make a Divine So that to bee altogether exempt from misery is a most miserable thing CHAP. 16. How it increaseth their patience 13 BEcause the malice of our enemies makes for the increase of our patience We rejoyce in tribulation saith Paul knowing that tribulation bringeth forth patience Rom. 5.3 My brethren saith S. Iames count it exceeding joy when ye fall into divers temptations knowing that the triall of your faith bringeth forth patience Iames 1.2 3. Thus the malice of our enemies doth both prove and improve our patience see it exemplified in Iob and David whose practise doth most excellently confirme this point you know Iob was not so miserable in his afflictions as happy in his patience Iob 31.35 36 37. And David after he had been so many yeeres trained up in the Schoole of Affliction and exeâ—cised with continuall sufferings from innumerable enemies of al sorts became a wonder of patience to all succeeding Ages as take but notice of his cariage towards Shimei and you will say so when this his impotent Subject cursed and cast stones at him and all his Men of war called him Murderer wicked man c. he was so far from revenging it when he might so easily or suffering others that you shall heare him make that an argument of his patience which was the exercise of it Behold my sonne saith he which came forth of my bowels seeketh my life how much more now may this Benjamite do it 2 Sam. 16.11 The wickednesse of an
offence to God in it nor hurt to themselves we might wish and call for their contempt cruelty and curses for so many curses so many blessings I could adde many examples to the former as how the malice of Haman turned to the good of the Iewes the malice of Achitophel to the good of David when his counsell was turned by God into foolishnesse the malice of the Pharisees to him that was borne blind when Christ upon their casting him out of the Synagogue admitted him into the Communion of Saints Iohn 9.34 The malice of Herod to the Babes whom he could never have pleasured so much with his kindnesse as he did with his cruelty for where his impâ—ety did abound there Christs pittie did super-abound translating them from their earthly mothers armes in this valley of teares unto their heavenly Fathers bosome in his Kingdome of glory But more pertinent to the matter in hand is that of Aaron and Miriam to Moses when they murmured against him Num. 12. where it is evident that God had never so much magnified him to them but for their envie And that of the Arians to Paphnutius when they put out one of his eyes for withstanding their Heresie whom Constantine the Emperour even for that very cause had in such reverence and estimation that hee would often send for him to his Court lovingly imbracing him and greedily kissing the eye which had lost his owne sight for maintaining that of the Catholike Doctrine so that we cannot devise to pleasure Gods servants so much as by despighting them And thus you see how patient suffering is rewarded both here and hereafter according to that asseveration of our Saviour Verily I say unto you there is no man that hath forsaken or suffered any thing for my sake and the Gospels but he shall receive an hundred fold now at this present and in the world to come eternall life Marke 10.29 30. But admit patience should neither be rewarded here nor hereafter yet it is a sufficient reward to it selfe for hope and patience are two soveraigne and universall remedies for all diseases Patience is a counterpoison or antipoison for all griefe It is like the Tree which Moses cast into the waters Exod. 15.25 for as that Tree made the waters sweet so patience sweeteâ—s affliction it is as Larde to the leane meat of adversity The taste of goods or evils doth greatly depend on the opinion wee have of them and contentation like an old mans spectacles makes those characters easie and familiar that otherwise would puzzle him shrewdly Afflictions are as we use them there is nothing grievous if the thought make it not so even paine it selfe saith the Philosopher is in our power if not to be disanulled yet at least to be diminish'd through patience Patience is like a golden shield in the hand to breake the stroke of every crosse and save the heart though the body suffer A sound spirit saith Salomon will beare his infirmity Prov. 18.14 Patience to the soule is as the lid to the eye for as the lid being shut when occasion requires saves it exceedingly so patience intervening betweene the soule and that which it suffers saves the heart whole and cheeres the body againe And therefore if you marke it when you can passe by an offence and take it patiently and quietly you have a kinde of peace and joy in your heart as if you had gotten a victory and the more your patience is still the lesse your paine is for as a light burthen at the armes end weigheth heavier by much than a burden of troble weight if it be borne on the shoulders which are made to beare so if a man set patience to beare his crosse the weight is nothing to what it would be if that were wanting wherefore saith one being unable to direct events I governe my selfe and if they apply not themselves to me I apply my selfe to them if I cannot fling what I would yet I will somewhat mend it by playing the cast as well as I can O that all implacable persons who double their sufferings through long study of revenge would learne this lesson then would they find that patience can no lesse mitigate evils than impatience exasperates them A profitable prescription indeed may some say but of an hard execution hard indeed to the capacity of a carnall conceipt yea altogether impossible to flesh and bloud If thou art only beholding to nature and hast nought but what thou broughtest into the world with thee well mayest thou envie at it but thou canst never imitate it for to speake the truth faith and patience are two miracles in a Christian. Cassianus reporteth that when a Martyr was tormented by the Infidels and asked by way of reproach what miracle his CHRIST had done he answered he hath done what you now behold inabled me so to beare your contumelies and undergoe all these tortures so patiently that I am not once moved and is not this a miracle worthy your taking notice of Indeed what have we by our second birth which is not miraculous in comparison of our natural condition It was no lesse than a miracle for Zacheus a man both rich and covetous to give halfe his goods to the poore and make restitution with the residue and all this in his health It was a great miracle that Ioseph in the armes of his Mistrisse should not burne with lust It is a great miracle for a man to forsake Houses and Lands and all that a man hath yea to hate Father and Mother and Wife and children and his owne life to be Christs Disciple It is a great miracle to rejoyce in tribulation and smile death in the face It is a great miracle that of fierce and cruell Wolves Beares Lions we should bee transformed into meeke Lambes and harmelesse Doves and all this by the foolishnesse of preaching Christ crucified Indeed they were no miracles if Nature could produce the like effects but shee must not looke to stand in competition with grace Saint Paul before his conversion could doe as much as the proudest naturall man of you all his words are If any other man thinketh that hee hath whereof hee might trust in the flesh much more â— Phil. 3.4 Yet when he speaketh of patience and rejoycing in tribulation he sheweth That it was because the love of God was shed abroad in his heart by the Holy Ghost which was given unto him Rom. 5.5 of himselfe he could doe nothing though he were able to do all things through Christ which strengthened him Phil. 4.13 Hast thou then a desire after this invincible patience seeke first to have the love of God shed abroad in thy heart by the Holy Ghost Wouldst thou have the love of God Ask it of him by prayer who saith if any of you lacke in this kinde let him Aske of God that giveth to all men liberally and upbraideth not and it shall be given him Iames 1.5 Wouldst thou pray that
either with heat or hate but begin and follow our suits without anger or using the least bitternesse or extremity against the person of our adversary as Tilters break their Speares on each others breasts yet without wrath or intention of hurt or as Charles the French King made war against Henry the 7th King of England rather with an Olive branch than a Lawrell branch in his hand more desiring peace than victory not using bribery or any other meanes to corrupt or hinder justice but to seeke our own right 5. And lastly having used this ordinary meanes that the Lord hath given us for the righting of our selves in case we finde no redresse let us rest with quietnesse and meekenesse therein without fretting or desire to right our selves by private revenge knowing assuredly that the Lord hath thus ordered the whole matter either for our correction or for the exercise of our patience and charity or that he will take the matter into his owne hand and revenge our cause of such an enemy far more severely or for that he meanes to deale far better with us if we commit our cause to him than either our selves or any Magistrate could have done To conclude this argument in a word If thou goe to Law Maker Conscience thy Chauncery Maker Charity thy Iudge Maker Patience thy Councellor Maker Truth thy Atturney Maker Peace thy Solicitor And so doing thou shalt be sure to finde two friends in thy suit that will more bestead thee then any tenne Iudges namely God and thy Conscience God who being Chiefe Iustice of the whole world can doe for thee whatsoever he will and will doe for thee whatsoever is best thy Conscience which is instead of a thousand good witnesses a thousand good Advocates a thousand good Iuries a thousand Clerkes of the Peace and Guardians of the Peace to plead procure pronounce record and assure to thee that peace which passeth all understanding But I feare I have incited your impatiency by standing so long upon patience CHAP. 33. Vse and Application of the former Reasons THese latter Reasons being dispatcht returne wee to make Vse of the former for I may seeme to have left them and be gone quite out of sight though indeed it cannot properly be called a digression seeing the last point proved was That God suffers his children to be persecuted and afflicted for the increase of their patience First if God sends these afflictions either for our Instruction or Reformation to scowre away the rust of corruption or to try the truth of our sanctification either for the increase of our patience or the exercise of our faith or the improvement of our zeale or to provoke our importunity or for the doubling of our Obligation let us examine whether we have thus husbanded our afflictions to his glory and our owne spirituall and everlasting good I know Gods chastisements for the time seeme grievous to the best of his Children Yea at first they come upon us like Sampsons Lion looke terribly in shew as if they would devoure us and as Children are afraid of their friends when they see them maked so are we But tell me hath not this roaring Lion prevailed against thy best part hast thou kept thy head whole I meane thy soule free For as Fencers will seeme to fetch a blow at the leg when they intended it at the head so doth the Devill though he strike at thy name his aime is to slay thy soule Now instead of being overcome dost thou overcome Hath this Lion yeelded thee any honey of Instruction or Reformation Hath thy sin died with thy fame or with thy health or with thy peace or with thy outward estate Dost thou perceive the graces of Gods Spirit to come up and flourish so much the more in the spring of thy recovery by how much the more hard and bitter thy winter of adversity hath been Then thou hast approved thy selfe Christs faithfull Souldier and a citizen of that Ierusalem which is above yea I dare boldly say of thee as St. Paul of himselfe That nothing shall be able to separate thee from the love of God which is in Christ Iesus our Lord Rom. 8.39 To find this honey in the Lion more than makes amends for all former feare and griefe and in ease any man by his humiliation under the hand of God is growne more faithfull and conscionable there is honey out of the Lion â— or is any man by his temptation of fall become more circumspect after it there also is honey out of the Lion c. For there is no Sampson to whom every Lion doth not yeild some honey and thou mayest foulely suspect thy selfe if thou beest not the better for thy being the worse He is no true borne Christian who is not the better for his evils whatsoever they be no price can buy of the true beleever the gaine of his sins Yea Sathan himselfe in his exercise of Gods Children advantageth them And looke to it if the malice and enmity of wicked men hath beaten thee off from thy profession thou wert at the best but a counterfeit and none of Christs owne bandd A little faith even so much as a graine of Mustard-seed would bee able to remove greater mountaines of feare and distrust out of thy soule than these the damaske Rose is sweeter in the Still than on the Stalke and a Diamond will shine even in the durt 2 If the malice of our enemies as it is husbanded to our thrift by a divine and supreame providence doth make so much for our advantage and benefit here and hereafter as namely that it opens our eyes no lesse than peace and prosperity had formerly shut them that nothing doth so powerfully call home the conscience as affliction and that we need no other art of memory for sin besides misery if commonly we are at variance with God when we are at peace with our enemies and that it is both hard and happy not to be the worse with liberty as the sedentary life is most subject to diseases if vigor of body and infirmity of minde do for the most part lodge under one roofe and that a wearish outside is a strong motive to mortification if God the al-wise Physitian knowes this the fittest medicine for our soules sicknesse and that wee cannot otherwise bee cured if our pride forceth God to doe by us as Sertorius did by his Army who perceiving his Souldiers pufft up through many victories and hearing them boast of their many conquests led them of purpose into the lap of their enemies to the end that stripes might learne them moderation If this above all will make us pray unto him with heat and fervency as whither should wee flye but to our Ioshua when the powers of darkenesse like mighty Aramites have besieged us If ever we will send up our prayers to him it will be when we are be leager'd with evils If true and saving joy is only the daughter of sorrow if
the security of any people is the cause of their corruption as no sooner doth the Holy Ghost in sundry places say Israel had rest but it is added They committed wickednesse Even as standing waters soone grow noisome and Vines that grow out at large become wilde and fruitlesse in a small time if it weanes us from the love of worldly things and makes us no lesse inamored with heavenly as Zeno having but one Fly-boat left him hearing newes that both it and all therein was cast away said O Fortune thou hast done well to send me again to our Schoole of Philosophy Whereas if we find but a little pleasure in our life we are ready to doate upon it Every small contentment glewes our affections to that we like neither can we so heartily thinke of our home above whilest we are furnished with these worldly contentments But when God strips us of them straightwayes our mind is homeward if this world may be compared to Athens of which a Philosopher said that it was a pleasant City to travell through but not safe to dwel in if by smarting in our bodies states or names we are saved from smarting in our soules if it was good for Naaman that he was a Leper good for David that he was in trouble good for Bartimeus that he was blinde if with that Athenian Captaine we should have perished for ever in case we had not thus perished for a while if our peace would have lost us in case wee had not a little lost our peace then refuse not the chastening of the Lord neither bee grieved with his correction as Salomon adviseth Proverbs 3.11 And so much the rather because our strugling may aggravate cannot redresse our miseries Yea though the wicked like some beasts grow mad with baiting yet let us with good old Eli who was a good sonne to GOD though he had beene an ill Father to his sonnes even kisse the very rod we smart withall and say It is the LORD let him doe what seemeth him good for whatsoever seemeth good to him cannot but be good howsoever it seemes to us Yea let us receive his stripes with all humility patience piety and thankfulnesse resolving as that holy Martyr Iohn Bradford who said to the Queen how much more did he meane it to the great King of Heaven and Earth If the Queen will give me life I will thanke her if she will banish me I will thank her if she will burne me I will thank her if she will condemne me to perpetuall imprisonment I will thanke her The stomacke that is purged must be content to part with some good nourishment that it may deliver it selfe of more evill humours and the Physitian knowes what is best for the Patient the Nurse better than the infant what is good and fit for it yea let us take them as tokens and pledges of Gods love and favour who loves his Children so as not to make wantons of them They that would tame pampered Horses doe adde to their travell and abate of their provender as Pharaoh served the Children of Israel Which of us shall see peeces of Timber cut and squared and plained by the Carpenter or Stones hewne and polished by the Mason but will collect and gather that these are Stones and Timber which the Master would imploy in some building if I suffer it is that I may raigne And how profitable is that affliction which carrieth me to Heaven Oh it is a good change to have the fire of affliction for the fire of Hell Who would not rather smart for a while than for ever It s true these Waspes wicked men sting shrewdly but the Hornet Sathan would sting worse a great deale And not seldome doth the inâ—liction of a lesse punishment avoide a greater every man can open his hand to God while he blesses but to expose our selves willingly to the afflicting hand of our Maker and to kneele to him while he scourges us is peculiar to the faithfull Thirdly If in conclusion the most malicious and damnable practises of our worst and greatest enemies prove no other in effect to us than did the malice of Iosephs brethren Mistrisse and Lord to him the first in selling of him the second in falesely accusing him the third in imprisoning him all which made for his inestimable good and benefit than the malice of Haman to Mordecai and the Iewes whose bloudy decree obtained against them procured them exceeding much joy and peace then Balaks malice to the Children of Israel whose desire of cursing them caused the Lord so much the more to blesse them Num. 23. Then the Devils spight to Iob who pleasured him more by his soare afflicting him than any thing else could possibly have done whether we regard his name Children substance or soule than Iudas his treason against the Lord of life whose detestable fact served not only to accomplish his will but the meanes also of all their salvations that either before or after should beleeve in him this should move wonder to astonishment and cause us to cry out with the Apostle O the deepenesse of the riches both of the wisdome and knowledge of God! How unsearchable are his judgments and his wayes past finding out Rom. 11.33 O the wonderfull and soveraigne goodnesse of our God! that turnes all our poysons into Cordials that can change our terrours into pleasures and make the greatest evils beneficiall unto us for they are evill in their owne nature and work those former good effects not properly by themselves but by accident as they are so disposed by the infinite wisdome goodnesse and power of God who is able to bring light out of darknesse and good out of evill yea this should tutor us to loue our enemies we love the medicine not for its owne sake but for the health it brings us and to suffer chearfully whatsoever is laid upon us for how can Gods Church in generall or any member in particular but fare well since the very malice of their enemies benefits them How can we but say let the world frowne and all things in it runne crosse to the graine of our minds Yeâ— with thee O Lord is mercy and plenteous redemption thou makest us better by their making us worse Ob. But perhaps thou hast not proved the truth of this by thy owne knowledge and particular experience Answ. If thou hast not thou shalt in due time the end shall prove it stay but till the conclusion and thou shalt see that there is no Crosse no enemy no evils can happen unto thee that shall not be turned to good by him that dwelleth in thee Will you take Saint Pauls word for it or rather GODS owne word who is truth it selfe and cannot lye His words are Wee know that all things worke together for the best unto them that love God even to them that are called of his purpose Ro. 8.28 And in Verse 35 36. after he hath declared that Gods chosen people shall
suffer tribulation and anguish and persecution and famine and nakednesse perill sword c. bee killed all the day long and counted as Shâ—epe for the slaughter hee concludeth with Neverthelesse in all these things we are more than conquerours through him that loved us and so goeth on even to challenge of our worst enemies Death Angels Principalities Powers things present and to come heighth depth and what other creature besides should stand in opposition What voluminous waves be here for number and power and terrour yet they shall not separate the Arke from Christ nor a soule from the Arke nor a body from the soule nor an haire from the body to do us hurt What saith David Marke the upright man and behold the just for the end of that man is peace Psa. 37.37 Marke him in his setting out he hath many oppositions marke him in the journey he is full of tribulations but marke him in the conclusion and the end of that man is peace In Christ al things are ours 1 Cor. 3.22 How is that Why we have all things because we have the haver of all things And if we love Christ all things work together for our good yea for the best Rom. 8.28 And if all things quoth Luther then even sinne it selfe And indeed how many have wee knowne the better for their sin That Magdalen had never loved so much if she had not so much sinned had not the incestuous person sinned so notoriously he had never beene so happy God tooke the advantage of his humiliation for his conversion Had not one foot slipt into the mouth of hell he had never been in this forwardnesse to Heaven sinne first wrought sorrow saith S. Austine and now godly sorrow kils sin the daughter destroyes the mother neither do our owne sinnes onely advantage us but other mens sinnes worke for our good also If Arius had not held a Trinity of Substances with a Trinity of Persons and Sabellius an Vnity of Persons with an Vnity of Essences the Mysteries of the Trinity had not beene so cleerely explained by those great lights of the Church We may say here as Augustine doth of Carthage and Rome If some enemies had not contested against the Church it might have gone worse with the Church Lastly suppose our enemies should kill us they shall not hurt but pleasure us yea even death it selfe shall worke our good That Red Sea shall put us over to the Land of Promise and we shall say to the praise of God wee are delivered wee are the better for our enemies the better for our sinnes the better for death yea better for the devill and to thinke otherwise even for the present were not only to derogate from the wisdome power and goodnesse of God but it would bee against reason for in reason if he have vouchsafed us that great mercy to make us his own he hath given the whole army of afflictions a more inviolable charge concerning us than David gave his Host concerning Absalom See ye doe the young man my sonne Absalom no harme Now if for the present thou lackest faith patience wisdome and true judgement how to beare and make this gaine of the crosse Aske it of God who giveth to all men liberally and reproacheth no man and and it shall be given thee Iames 1.5 For every good giving and every perfect gift is from above and commeth downe from the Father of lights Verse 17. CHAP. 34. That though God disposeth of all their malice to his childrens greater good yet they shall bee rewarded according to their mischievous intentions Ob. IF it be so that the malice of wicked men makes so much for the behoofe of Gods people and that whatsoever they do unto us is but the execution of Gods will and full accomplishment of his just decree it may seeme to make on their side and not only extenuate their evill but give them occasion of boasting Ans. Although God disposeth it to the good of his children that hee may bring about all things to make for his owne glory yet they intend only evil in it as namely the dishonour of God the ruine of mens soules as I shall easily prove when I come to shew what is the final cause or end of their temptations and persecutions and the satisfying of their own serpentine enmity thirst of revenge We must therefore learne to distinguish betwixt the act of God and of an enemy as indeed Gods people do When ye thought evill against me saith Ioseph to his brethren God disposed it to good that he might bring to passe as it is this day and save much people alive Gen. 50.20 Yea the holy God challengeth to himselfe whatsoever is done in the City Amos 3.6 but so as neither wicked mens sins shal taint him nor his decree justifie them the sinne is their own the good which comes of it is Gods the benefit ours God wils the same action as it is a blessing tryall or chastisement of his children which he hates as the wickednesse of the agent The lewd tongue hand or heart moves from God it moves lewdly from Sathan wicked men are never the freer from guilt and punishment for that hand which the holy God hath in their offensive actions To instance in one example or two Satan did nought touching Iob but what the Lord upon his request gave him leave to do what then Did God and Belial joyne in fulfilling the same act No sooner shall Stygian darknesse blend with light the frost with fire day with night true God Satan will'd the selfesame thing but God intended good Satan ill Satan aimed at Iobs and God at his confusion God used the malice of Pharaoh and Shemei unto Good what then God afflicted his people with another minde than Pharaoh did God to increase them Pharaoh to suppresse them The sinne of Shemeis curse was his owne the smart of the curse was Gods God wils that as Davids chastisement which he hates as Shimeis wickednesse The curse of the Serpent bestowed blessednesse on Man yea our first parents had beene lesse glorious if they had not wanted a Saviour What then Doth Satan merit thanks No but the contrary for he only intended the finall ruine and destruction of them and all mankinde with the dishonour of their Maker Lastly the Devill does us good in this particular case for while he assaults us with temptations and afflicts us with crosses he in effect helps us to Crownes Yet still no thankes to Satan for to be charitable is more than his meaning it is that divine over-ruling providence of God which we are beholding unto and to him give we the thankes Alas there is nothing in the world bee it gall it selfe yea the excrement of a Dog or the poyson of a Serpent but mans shallow invention can finde it is good for something neither doe two contrary poysons mingled together prove mortall how much more is God able to worke good by evill
be long grievous and sore trials last but for a season 1 Peter 1.6 A little while Iohn 16.16 Yea but a moment 2 Cor. 4.17 He endureth but a while in his anger saith the Psalmist but in his favour is life weeping may abide for a night but joy commeth in the morning Psal. 30.5 And this had he good expeience of for if we mark it all those Psalmes whose first lines containe sighes and broken complaints do end with delight and contentment he began them in feare but they end in joy you shall see terrible anguish sitting in the dore irremediable sorrow looking in at the window despaire bordering in the margent and offering to creep into the Text yet after a sharpe conflict nothing appeares but joy and comfort God loves to send reliefe when we least looke for it as Elisha sent to the King of Israel when hee was rending his clothes 2 Kin. 5 8. Heare what the Lord thy Redeemer saith by Esaiah For a moment in thine anger I hid my face from thee for a little season but with everlasting mercy have I had compassion on thee Esay 54.8 It is but a little for a moment that his anger lasts his mercy is everlasting and I hid my face never turn'd my heart from thee Ioseph when he lay downe to sleep was full of care about his wives being with childe Mat. 1.20 but he awakened well satisfied Vers. 24. To day a measure of fine flower is lower rated in Samaria than yesterday of dung Although Christs Star left the Wise Men for a time yet instantly it appeared againe and forsooke them not untill they had found CHRIST which was the marke they aimed at Mat. 2.9 Yea it s a Rule in nature that violent things cannot last long The Philosophers could observe that no motion violent is wont to be permanent and Seneca concludes That if the sicknesse be tedious and lasting the paine is tolerable but if violent short so if we suffer much it shall not be long if we suffer long it shall not be much Some misery is like a Consumption gentle but of long continuance other like a Feaver violent but soone over If our sorrowes be long they are the lighter if sharper the shorter The sharpe North-East winde saith the Astronomer never lasteth three dayes and thunder the more violent the lesse permanent Wherefore cheere up thou drooping soule if the Sun of comfort be for the present clouded it will ere long shine forth bright againe if now with the Moone thou art in the wayne stay but a little thou shalt as much increase for as dayes succeed nights Summer Winter and rest travell so undoubtedly joy shall sucâ—ed and exceed thy sorrow Thy griefe shall dissolve or be dissolved yea it is in some measure dissolved by hope for the present The Portingals will rejoyce in foule weather why because they know faire will follow and so may the beleever in his greatest exigents because God will shortly tread Satan under our feet Rom. 16.20 Here also the distressed soule may raise comfort to himselfe out of former experience who is he that hath not beene delivered out of some miserable exigent which if thou hast thou mayest well say unto God with the Psalmist Thou hast shewed me great troubles and adversities but thou wilt-returne and revive me and wilt come againe and take mee up from the depth of the earth and comfort mee Psalme 71.20 21. For Gods former actions are paternes of his future he teacheth you what he will doe by what he hath done and nothing more raiseth up the heart in present affiance than the recognition of favours or wonders passed he that hath found God present in one extremity may trust him in the next every sensible favour of the Almighty invites both his gifts and our trust Ob. But thou wilt say with the Psalmist thine enemies have long prevailed against thee and God seemeth altogether to hide his face and to have cleane forgotten thee and so thou fearest he will for ever Psal. 13.1 2. Answ. It is but so in thy apprehension as it wâ—â— with him Gods deliverance may over-stay thy expectation it cannot the due period of his owne counsels for know first That Gods workes are not to be judged of untill the fifth act The case deplorable and desperate in outward appearance may with one smile from Heaven finde a blessed issue Dotham is besieged and the Prophets servant distressed they are in a grievous case as they thinke yet a very apparition in the clouds shall secure them not a squadron shall bee raised and yet the enemy is surprised 2 Kings 6. here was no slacknesse The Midianites invade Israel and are suddenly confounded by a dreame Iudges 7. Mistris Honiwood that Religious Gentlewoman famous for her vertues after she had beene distressed in her mind many yeeres without feeling the least comfort not being able to hold out any longer as a wounded spirit who can beare flung a Venice-glasse against the ground and said to a grave Divine that sought to comfort her I am as sure to be damned as this Glasse is to be broken but what followed the Glasse was not broken at the sight whereof she was so confirmed that ever after to her dying day she lived most comfortably much like that of Apelles who striving to paint a drop of foame falling from a Horse mouth after long study how to expresse it even despairing flung away his Pensill and that throw did it Spirituall consolations are commonly late and sudden long before they come and speedy when they doe come even preventing expectation and our last conflicts have wont ever to be the sorest as when after sâ—me dripping raine it powres downe most vehemently we thinke the weather is changing Againe in the next place thou must know that mans extremity is Gods opportunity well may he forbeare so long as we have any thing else to relye upon but we are sure to finde him in our greatest exigents who loves to give comfort to those that are forsaken of their hopes as aboundance of examples witnesse When had the Children of Israel the greatest victories but when they feared most to bee overcome 2 Kings 19.35 Exod. 14.28 29. When was Hagar comforted of the Angell but when her childe was neere famished and she had cast it under a Tree for dead Genesis 21.15 to 20. When was Eliah comforted and releeved by an Angell with a Cake baked on the coales and a Cruse of Water but when hee was utterly forsaken of his hopes 1 Kings 19.4 to 7. When did God answer the hopes of Sarah Rebecah Rachel the wife of Manoah and Elizabeth touching their long and much desired issues but when they were barren and past hope of children by reason of age Genesis 18. Iudges 13. Luke 1.6 7. When did our Saviour heale the Woman of her bloudy issue but after the Physitians had given her over and she becomming much worse had given them over when shee had
say his Oath Verily verily I say unto you that though for the present you doe feare and sorrow and weepe yet all shall be turned into joy and that joy shall no man be able to take from you Verse 22. FINIS Imprimatur Thomas Weekes Cap. Domest Lond. Episc. Errata PAg. 17. lin 12. full careere reade our full carâ—ere p 21. l. 24. burne our bloud r. burne up our bloud p. 37. l 15. Luke 22.31 r. Luke 22.3 4. p. 77. l. 7. Gen. 49. r. Gen. 4.9 p. 94. l. 17. Theodorus r. Theodorus p. 115. l. 7. Luke 23 24. r. Luke 23.34 p. 117. l. 2. for if the whole world r. so if the whole world p. 143. l. 6. Ammorites r. Aramites p. 147. l. 10. sin is the sting r. 2. Sin is the sting p. 154. l. 12. Hotspur r. Swash-buckler p. 160. l. 29. againe r. worth p. 165. l. 1. repayred r. repayed p. 165. l. 11. at the reproach r. of the reproach p. 168. l. 17. Ephes. 4.21 r. Ephes. 4.26 p. 170. l. 6. maker r. make THE TABLE A AS our sufferings Abound our consolations â—bound also 189 190 We are apt to thinke God Absent in trouble 189 If his enemy Accuse him he will more accuse himselfe 98 Distinguish betweene the good which is of God and the evill which is of man in the same Action 184 to 187 Never the freer from guilt or punishment for that hand which God hath in their offensive Actions â—85 186 Gods former Actions are patternes of his future 207 Rules for our Actions 166 to 171 Nothing Accomplished here which is noâ—first decreed in Heaven 196 197 Suffering a notable signe of our Adoption 52 to 54 Adversity teaches the way to Heaven 30 That all Afflictions come by the speciall providence of God 193 to 222 Every maine Affliction is our red sea 5â— Affliction bringeth repentance 〈…〉 Seldome awakened but by Affliction 16 17 Affliction makes knowne the graces of God in us 10 to 14 One Affliction doth us more good then many Sermons 17 Affliction makes us importunate 25 to 29 Our enemies may Afflict us cannot hurt us 203 Our Afflictions shall be tollerable or short either light or not long not violent or not last 204 We that know not the Afflictions of others call our owne the heaviest 234 Sinnes not Afflictions argue God absent 224 Afflictions not good of themselves but by accident 179 Afflictions come upon us like Sampsons Lion and make us afraid 172 Affliction workes amendment of life â—0 to 25 Affliction the summe of Divinity 17 Affliction the best Schoolemaster 15 to 25 We are Afflicted not over-pressed 203 Affliction keepes us alwayes in a readinesse 35 36 Affliction makes us go to God by prayer 25 to 2â— If not better for Affliction we are worse 173 All things are ours 181 What makes the Angels rejoyce makes men powâ—e and stomack 2 3 Anger sometimes a vertue 168 For God not to be Angry with a man is the greatest anger of all 225 Anger a kinde of basenesse and infirmity 118 If God doe not Answer us in every thing we take pleasure in nothing 235 The best Answer no answer 124 A mocke Answer may cleane change their mindes 133 134 135 Be Angry but sin not 16â— Many have died by passionate Anger 92 Aâ—â—â—r a sore disease of the minde 119 Application of the grounds of comfort 246 to 249 We cannot Ascribe too little to our selves 49 to 52 Sore Affliction will make us ascribe all to God 49 B BAnds of some imbolden others 7 We must Beare with others God beares with us 158 If we are without correction we are Bastards and not sons 222 Satan must Beg leave of God before he can touch a haire of our heads or a beast of our heards 198 199 The weake Christian Beleeveth with some mixture of unbeleefe 276 To Beleeve against reason and without knowledge of meanes is heroicall 58 59 None but evill men will Beleeve their evill reports 139 The severall Benefits of affliction 24â— The sin theirs the good which comes of it Gods the Benefit ours 185 186 The praise of faith to Beleeve above hope 39 40 No such coward none so valiant as the Beleever 147 Much the better for our enemies 203 We best know the worth of a Benefit by the want of it 59 to â—4 We are the Better for our being the worse 180 God doth most Blesse us in crossing our desires 249 The more they crosse or curse us the more God will blesse us 108 to 111 Pauls Blindnesse tooke away his blindnesse 65 If sick or in prison or Blinde or â—aâ—e we are the better for it 176 The Bloud of the Martyrs is the seed of the Church 8 The Body but the Barke Cabinet Case or Instruments of the soule 102 Good for the soule that the Body is sometimes sick 48 Diseases of the Body are as medicines to the soule 31 He that is Borâ—e of God overcommeth the world 12 13 The Bondman goes on cheerefully when he cals to minde the yeare of jubilee the Traveller when he thinkes upon his Inne 240 C ASsurance of Gods Call takes away the very feare of death 147 Carelessenesse puts ill will out of countenance 124 125 In some Cases to chastise may be lawfull and expedient 168 Looke up from the stone to the hand from the effect to the Cause 96 Superiour Causes guide the subordinate 197 One day may make a great Change 255 He that will not be in Charity shall never be in Heaven 104 Either Chastened here or condemned hereafter 243 The worse we were if Changed the more honour to us 79 80 Whom the Lord loves he Chastens 222 We are Chastened that we may not be confounded 43 to 49 It were ill for us if permitted our owne Choosers 249 Christs actions our instructions 157 158 Christians put downe Philosophers in patience 148 to 157 Christ did first descend into hell and then had his ascension 240 Christ and all the Saints our partners and partakers in the crosse 229 to 237 Christ overcame by suffering 84 Persecution inlargeth the Churches bounds 7 8 9 Cherishing ever followes stripes 58 59 Comforted according to the dayes they are afflicted 101 102 When wee finde no Comfort abroad wee seeke it at home 16 Affliction bringeth the Company of God himselfe 101 102 The lesse Comfort we finde on Earth the more wee seeke it from above 30 The worldly man on his bed of sicknesse hath neither Comfort from God or from others or from himselfe 221 Satans Commendations the greatest slander 128 129 If we have not already we shall finde in the Conclusion that all is for the best 180 He the greatest Conquerour that overcomes his own lusts 12 13 Not to Condemne a man before we heare him speak 136 Spirituall Consolations late but sudden 209 When our Conflicts are most grievous they are neere at an end 209 The Christian so conquers himselfe that wrongs cannot conquer him 69 Conscience as a thousand witnesses
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
man ever served with simple Favours 23â— The Palate an ill Iudge of the Favours of God 22â— Nothing more raiseth up the heart in present af 〈…〉 than the 〈◊〉 of Favours and wonders past 207 〈…〉 Divels can doe 107 A strong Faith is not discouraged either with Gods silence or flat deniall 57 Their Faith valour and patience best made knowne by affliction 10 to 14 The want of Faith made the Philosophers vertues but shining sins 151 The praise of Faith to hold out to the last 54 to 59 The Tree of Faith takes deeper root by shaking 54 to 59 Suffering increaseth our Faith 54 to 59 Do we Feare and sorrow and weep for the present yet all shall be turned into joy everlasting 259 Feare wee not them which can only kill the body but God that can cast both body and soule into hell 202 The answer of God to his people in al then exâ—asies hath ever been Feare not feare not c. 258 259 We may Feare our owne flesh as Paul did but we have no cause for God will support us with his grace 201 In all Feasts the coursest meats are tasted first 244 Few men can digest great felicity 20 We must learne to Fence in the Schoole before we fight in the field 226 A Fâ—â—ver doth not more burne up our bloud then our lust 21 The Philosophers could Forbeare Christians Forgive 15â— While we Fight one with another the Devill overcomes both â—â—8 120 85 Fervent when most in paiâ—e 221 The Flesh and blinded appetite lookes on nothing but the shell and outside of things 254 Motions of revenge come from the Flâ—sh the Spirit suggests better things 145 God scourgeth the Flesh that the spirit may be saved 43 to 49 God makes Fooles of the enemies of his Church 195 196 Evill natures grow presumptuous upon Forbearance 162 to 165 If God a little Forget us we presently remember our selves 49 to 52 We cannot pray aright except we forgive 103 Nor communicate aright 103 Nor be good hearers 103 Yea if we pray it is that wee may bee condemned 104 In reason a man would Forgive his enemy for his owne sake 103 to 115 Not to be afflicted is to be Forsakeâ— 225 Whosoever Forsakes any thing for Christ shall receive an hundred fold more 238 When we are made Free in glory it shall not repent us that we indured a hard and strict apprentiship here 241 A good change to have the Fier of affliction for the fire or hell 177 Anger inflames a Foole sooner than a wise man 82 83 Prosperity makes us Forget God adversity to remember him 4â— to 49 We must Forgive yâ—â— not be forgive◠〈◊〉 1â—â— 144 If we Forgive we shall be forgiven but not else 104 Forgivenesse the most valiant kinde of revenge 81 82 Moâ—e laâ—dable to Forgive than revenge 80 to 85 More generous more wise to Forgive than revenge 80 to 85 If we Forgive not we can do no part of Gods worship aright 103 104 Like Vines we beare the more and better Fruit for paring and pruning 24 G OFâ—-â—imes Gaine brings losâ—e 20 21 We Gaine by all our losses 190 At a Lions Den or a fiery Furnace not to givâ— our were truly Generous 235 No Generall Rule but admits of some exceptions 83 Gentle speech appeaseth wrath 85 to 94 Iâ— Guilty of an enemies imputations amend otherwise contemne them 75 to 80 Guiltinesse makes one feare what another would wish 147 Our end in suffering must be the Glory of God 151 Look upon his present torments together with the Glory following â—48 A Glorious thing to be evill spoken of by evill men 127 to 133 Our first parents had beene lesse Glorious if they had not wanted a Saviouâ— 186 It furthers Gods glory and makes Sathan a looser 195 136 God doth resist our enemies sustaine us when we faint and crowne us when we overcome 191 192 God wils that as our chastisement which he hates as the wickednesse of the agent 186 God takes exact notice of our particular sufferings 191 192 If we are in lâ—â—gue with God we need not feare the greatest of men 196 God may be present yet we not be pleased 190 God is specially present with us in affliction 187 to 193 God forbeares so long as we have any thing left to relye upon 209 God scourgeth every son whom he receiveth 2â—2 The will of God may be done thankfully 186 If God comes it is to releeve us if he stay it is to try us 253 Either God must humour us or be distrusted 189 God wils that as it is a blessing triall or chastisement to us which he 〈◊〉 us the wickedneâ—â—â— of the agent 185 186 God will not bestow whipping where he loves not 224 If God deny our suit it is to make us more importunate 26 We suffer wrongs patiently for Gods glory 148 to 157 Moses and David meeke Lambes in their owne cause fiercâ— Lione in Gods 165 God cannot neglect us if we distrust him not 253 The praise and thankeâ—d we only to God 186 The sight of our owne weaknesse makes us wholly rely upon God 49 to 52 We must commit our cause to God 137 to 142 God punisheth the worse to spare the better part 43 to 49 God will maintaine his owne cause 139 God therefore gives because he hath given 54 to 59 Gods goodnesse turnes all our poysons into Cordials 179 Godlinesse and persecution inseparable 1 2 3 We must acknowledge that God is good even when he strikes 58 To be more sensible of Gods dishonour than our owne credit a noat of uprightnesse 165 Gods people grieve more for the cause than the punishment 15 None out of the place of torment have suffered so much as the Godly 224 Of which diverse examples 224 225 The Good we get by affliction should make us suffer cheerefully 179 Every Good thing is from above 183 Even sin it selfe workes our Good 181 In doing Good to our enemies we do more good to our selves 104 God can easily worke Good by evill instruments 186 Examples of returning good for evill 151 152 Not to doe Good for evill is to intreat those Embassadours roughly which are sent in kindnesse and love 143 All things shall worke together for our Greatest good 180 The Good and bad irreconciliable 3 It must needs be Good which evill men and Devils oppose 127 to 133 To doe good to them that hurt us 142 The greatest praise is to worke Good by evill instruments 7 8 9 If ever we hope for Good our selves we must returne good for evill unto others 151 Goods and evils are as we apprehend them 111 Wicked men grow worse Good men better by affliction 39 The Good things of the world make us worse 21 If Gold it will try us if Iron it will scowre away our rust 22 Not to be Meale-mouthed in the Gospels cause 164 165 The Graces of Gods children are made exemplary and they also put their enemies to silence by being tryed
nothing to what others have suffered of which diverse examples 229 to 237 When God calles us to suffer he gives answerable strength and courage 226 Wee shall suffer no more than we are able to beare 200 Than shall be for our good 200 Suffering the only way to prevent suffering 85 to 94 Wee may well suffer patiently when we know wee suffer justly 94 to 100 When we suffer we bethinke our selves of what we 〈…〉 94 95 〈…〉 cious nor lightly credulous â—64 Love doth neither allow suspition nor thrust oâ—t discretion 164 After we have swet and smarted six dayes â—omes a Sabbath of eternall rest 241 To fulfill the substance when we faile in the iâ—â—â—â—ition and erre in circumstances is sinfull 186 T TO tarry the Lords leasure 214 The Lord either takes troubles from us or us from troubles 215 The water of our lakes shall be turned into the wine of endlesse comfort 237 to 246 Our suffringe make us teachable 64 to 67 Prayer reading meditation and contemplation makes a Divine 67 With Iob we must not onely be patient but thankefull 102 We may thanke our enemies or must thanke God for our enemies 22 Rules touching our thoughts 164 God hath set downe a certaine period of time when to deliver thee and till then thou must wait 213 Of which many examples 213 to 215 We measure the length of time by the sharpnesse of our afflictions 2â—â— God will doe all in due time that is in his time nâ—â— in ourâ— â—â—â— In some cases â—â—â—â—ration unexpedienâ— 162 to 171 We may well suffer their tongues so long as we are delivered out of their hands 116 The lewd tongue or hand moves from God it moves lewdly from Satan 185 186 Their evill tongues make us live good lives 22 A man of a good life feares not him that hath an evill tongue 127 to 133 God traines us up by degrees 226 Our enemies cannot cannot deprive us of our spirituall treasure here nor eternall hereafter 202 203 Be our tryals great salvation will one day make aamends for all 237 to 246 Affliction tryes our sincerity perseverance and constancy 40 to 43 We esteeme our inches Elles till by tryall wee finde the contrary 49 to 52 Tribulation the most sincere Divinity 67 Tribulation increaseth patience 67 to 73 Men tryed in the furnace of adversity as gold in the â—ire 37 to 4â— If our troubles be light and few it is because we are weake and tender 2â—6 Many and great are the troubles of the righteous but the Lord delivereth them out of all 215 Passe through a sea of troubles to the haven of eternall rest 107 Kisse the hand which strikes us trust in that power which kills us 57 58 We are not trusted with all our portion lest wee should spend it 43 to 49 V VEx them when they wrong us and they will wrong us more 85 to 94 The impatient vex themselves because another hath vexed them 91 92 To vex as an enemy is to further an enemies spight 125 To vex other men is to tutor them how they should againe vex us 85 to 94 The victory which is got by mildnesse is perpetuall 135 Love is stronger after such a reconcilement 135 The noblest victory to overcome evill with goodnesse 80 to 85 A great victory gotten and no blow striken 89 Our good behaviour will vindicate us from ill report 139 Vice drawes death with a horrid looke but so doth not vertue 148 Afflictions as we use them 111 Vse and application of the 32 reasons 171 to 184 W WAnt teacheth the worth of things most truly 59 to 64 When we Want nothing here we forget our home above 175 â—etter Want any thing than our selves 45 to 52 Affliction makes us Watch and prepare 35 36 Christs Wayes different from ours 251 252 Afflictions Weane us from the love of the World 28 to 35 The persecutor more Weary than the persecuted 106 Neâ—er Weary of receiving soone weary of attending 244 We may well suspect our selves if they speak Well of us 127 to 13â— Wâ—â—lâ—h like a treacherous dye 31 It Wheâ—s our appetite to be held fasting 26 27 The Wicked like some beasts grow mad with bâ—iting 176 Wicked men hate the godly 1 2 3 None but simple or wicked men Will beleeve their slanders 132 In resisting the Will of God they do fulfill it 197 198 The Churches enemies doe even performe that Will of the Almighty which they least think of and most oppose 197 198 We must â—aste of our Saviours bitter potion before 〈◊〉 drinke his Wine of endlesse comfort 243 244 We 〈◊〉 them that we may Win them 133 to 137 That which makes the body smart makes the soule Wise â—â— to 67 It makes for the glory of his Wisdome 7 8 9 A Wise Christian will doe good to them that doe hurt to him in policy 85 to 94 Stripes make us Wise 64 to 67 It is the Wise mans portion to suffer of fooles 116 A Wise man regards not what fooles say 115 to 118 All humane Wisdome is defective 145 146 Its enough for Wisdome to be justified of her children 116 Simple as Doves in offending others but Wise as Serpents in defending our selves 163 Mercy ought to be guided by Wisdome 162 to 171 Could we sit downe and obtaine our Wishes we should strangely intangle our selves 253 254 Looke to the reward and thou wouldest not wisâ— the Worke easier 2â—â— We must not set our Wit to theirs 115 to 118 Our owne Wit will befoole us 145 146 Gods dealing in this particular should move Wonder to astonishment 178 Afflictions so overcome us that they overcome the love of the World in us 30 If we be Gods servants the World and the Devill will let flye at us 1 2 3 This World pleasant to travell through but not safe to dwell in 175 The very Heathens rather hated than loved this World 31 This World will not last ever 107 108 Our actions at last will out-weigh their Words 139 Their Words can do us neither good nor hurt 121 Their Words must be spelled backwards 132 He which cannot endure Words for Christ would never endure wounds for him 85 If we cannot avoide ill Words our care must be not to deserve them 79 80 Rules touching our Words 164 to 167 Gods Workes not to be judged untill the fifth act 208 If wee would prevaile with God we must Wrestle 27 So to remit Wrongs as not to incourage or provoke them 167 We may commit a greater Wrong in putting up an injury than in punishing the doer of it 168 Y YEelding the only way of overcomming 8â— FINIS