in adversis alia esse non debent quà m patientia precatio saith Salmeren Yea Prayer is so powerfull that it commandeth all things in Heaven and Earth It commandeth all the foure Elements Ayre Iames 5. 17 18. Fire Ecclesiasticus 48. 3. Dan. 3. 27. Water Exod. 14. 21. 15. 25. Earth Numbers 16. 31 32 33. Nay the Prayer of one devout man is able to conquer an host of enemies in battell Exodus 17. 11. What shall I say it hath made the Sun stand still in the Firmament one while goe backe another setcht fire and haylestones from Heaven throwne downe the walls of Iericho subdued Kingdomes stopt the mouths of Lyons quencht the violence of Fire c. Yea Prayer is so potent that it raiseth the dead 1 Kings 17. 21. overcometh Angels Gen. 19. 23. casteth out Devils Matth. 17. 21. and that which is yet more wonderfull overcometh him that cannot be overcome and mastereth even God himselfe for doth not the Lord say to Moses let me alone and Moses would not let him alone till he had obtained his petition Exod. 32. 10. 14. And againe to Jacob wrestling with him let me goe and Jacob would not let him goe untill he had prevayled Gen. 32. 16. Wherefore Pray upon all occasions and that without doubting say not to God as the Leaper said to Christ If thou wilt thou canst make me cleane for hee both can and will as that very text Matth. 8. 2 3. proves Yea I would to God we were but so willing as he is for he desires to be desired Neither hath he his owne will except we have ours Christ doth aske no more of us but only that we would vouchsafe to aske him True the fainting heart that hath waited some time may with the Psalmist mutter out some such speech as this Hath God forgotten to bee gracious Psal. 77. 9. But if he forgets any of his he hath lost his old wont for who can nominate one that ever came unto Christ with any lawfull sute that received a repulse Who ever asked any thing of him which was profitable for him to receive and did not obtaine his sute Did not the sicke ever receive their health the lame their limbes the blinde their sight Did ever any sinner implore the forgivenesse of his sinnes which did not receive full remission and pardon Yea did not this our gracious King and Redeemer prevent his poore miserable subjects with his grace in giving before they had the grace to aske or more then they desired The sicke of the Palsie asking but cure of his disease received not onely that but the remission of his sinnes also Matth. 9. Zacheus desired but to see his face he became his guest and gave him salvation to boâ—â—e Luke 19. The Woman of Samaria requested but elementall and common water hee offered unto her the water of life John 4. The people followed him to be fed by miracle with corporall food hee offered unto them the bread of life John 6. The poore blinde man desired but his bodily sight Christ illuminated the eyes of his soule John 9. Neither hath honours changed manners with him as is usuall amongst men for he is a God immutable in goodnesse and without change or shaddow of turning James 1 17. so that if thou speake he will heare and answer thy sute in supporting thee so that thou shalt be sure to persevere and hold out unto the end Section 11. Objection But I have no evidence of divine assistance nor can I pray for it to purpose Answer We have the presence of Gods Spirit and grace many times and feele it not yea when we complaine for want of it as Pilate asked Christ what was the truth when the Truth stood before him The stomack findes the best digestion even in sleep when we least perceive it and whiles we are most awake this power worketh in us either to further strength or disease without our knowledge of what is done within and on the other side that man is most dangerously sick in whom nature decayes without his feeling without his complaint To know our selves happy is good but woe were to us Christians if wee could not be happy and know it not As touching Prayer every one is not so happy as Steven was to be most servent when they are most in paine yea many in time of sicknesse by reason of the extremity of paine can hardly pray at all whence Saint James wisheth us in affliction to pray our selves but in case of sicknesse to send for the Elders that they may as those in the Gospell offer up the sicke person to God in their prayers being unable to present their owne case Iames 5. Vers. 13 14 15. Yea it were miserable for the best Christian if all his former Prayers and Meditations did not serve to ayde him in his last straights and meet together in the Center of his extremity yeelding though not sensible reliefe yet secret benefit to the soule whereas the worldly man in this case having not layed up for this houre hath no comfort from God or from others or from himselfe Besides thou art happy in this there is not the poorest and meanest of Gods Children but as he hath the benefit of Christs intercession in Heaven Rom. 8. 34. Iohn 16. 26. so hath he also the benefit of the Prayers of all the Saints on Earth wâ—e have the graces and gifts each of other in common Yet because thine owne Prayer is most proper and seeing it is the mindes Embassadour to God and never faileth of successe if it be servent as if our prayers want successe they want heart their blessing is according to their vigor pray that thou maist pray better If thy Legge be ben 〈…〉 ed goe upon it a little and it will come to it selfe againe To which if thou joyne fasting thou shalt doe well for Prayers are made fat with fasting as Tertullian speaks Yea pray oft though thy prayers be the shorter weake stomacks which cannot digest large meales feed oft and little O faith holy Bernard most sweetly How oft hast thou â—eaning prayer found me lamenting and despairing and left me rejoycing and triumphing And what though thou canst not poure out thy soule in a 〈…〉 ud of words The Woman diseased with an Issue of bloud said but within her selfe shee did not speake to be heard of others and yet Christ heard her and answered her request Matth. 9. Vers. 21 22. The Lord esteemeth the will for the deed and the affection for the action Man sees the countenance God the heart man the deedes but God the meaning Hast thou but thoughts and desires and canst thou onely expresse them with sighes and groanes these sâ—eechlesse words or rather no words but a few poore thoughts conceived aright passe all the flowing eloquence of Demoâ—â—â—enes and Tully yea Turtullus and all the Oratâ—rs that ever were in in the world for this matter is not expressed with words but with groanings
meanes of advantaging them And herein was that of the Psalmist verified Surely the rage of man shall turne to thy praise Psal. 76. 10. He who can doe all things will doe that which shall be most for his owne honour And it is not so much glory to God to take away wicked men as to use their evill to his owne holy purposes how soone could the Commander of Heaven and Earth rid the world of bad members But so should he lose the praise of working good by evill instruments it sufficeth that the Angels of God resist their actions while their persons continue Yea as in the Creation out of that confused Chaos he drew forth this order'y and adorned world so still out of Satans Tragedies and Harliburlies hee brings forth sweâ—t order and comlinesse for God many times workes by contrary meanes as Christ restored the Blind man to his sight with clay and spittle he caused the Israelites to grow with depression with persecution to multiply Exod. 1. 12. The blood of the Martyrs is the seed of the Church Persecution enlargeth the bounds of it like as Palmes oppressed and Caâ—omile trod upon mount the more grow the faster Yea it is admirable to consider how the Gospell grew mauger all the adverse blasts and floods which the billowes of Earth and bellowes of hell could blow or poure out against it in those sanguinary persecutions and as touching Julians in particular Italy never abounded more with students than when he had shut up all the Schoole dâ—ores and turned learning into exile And so on the contrary the very meanes which wicked men use to establish their owne power proves by Gods providence the onely means of their ruine Those Bahelâ— projectors would build themselves a Tower whose toppe should reach unto Heaven lest they should be scattered abroad which act of theirs proved the onely cause of their being scattered and dispersed all the world over Gen. 11. 4. 8. Josephs brethren sold him into Aegypt that so they might prevent his raigning over them but God made it the onely meanes of his reigning over them Gen. 37. 20. 36. Pharaoh and his deep Counsellours would deale wisely in oppressing the Israelites lest they should multiply and get out of his Land but by this they multiplied the more and got out the sooner even to the ruine of him and his Countrey Exod. 1. 9 10 11 12. The chiefe Priests and Pharisees would most wisely put Christ to death lest all men should beleeve in him John 11. 47 48 53. When thereby chiefly all came to beleeve in him For saith he when I am lifted up from the Earth I will draw all men unto me John 12. 32. And not seldome doth the Lord thus turne the deepest Counsels of Hâ—man and Achitophel into foolishnessâ— He that could prevent our sufferings by his power doth permit them in his wisedome that he may glorifie his mercy in our deliverance and confiâ—me our faith by the issue of our distresses T is as easie for God to worke without meanes as with them and against them as by either but assuredly it makes more for the Makers glory that such an admirable harmony should be produced out of such an infinite discord The World is composed of foure Elements and those be contraries the Yeare is quartered into different seasons the minde of man is a mixture of disparities as joy sorrow hope seare love bâ—te and the like the body doth consist and is nourished by contraries how divers even in effect aswell as taste wherein variety hits the humour of all are the Birds and Beasts that feed us And how divers againe are those things that feed them How many severall qualities have the Plants that they Brouze upon Which all mingled together what a well tempered Sâ—llad do they make Thus you see that though saith be above â—eâ—son yet is there a reason to be given of our faith Oh what a depth of wisedome may lye wrapt up in those passages which to our weak apprehensions may seem ridâ—cuâ—ous CHAP. III. That the graces of God in his children may the more shine through imployment 3. THirdly it maketh for Gods glory another way when those graces which he hath bestowed upon his children doe the more shine through imployment and are the more seene and taken notice of by the World surely if his justice get such honour by a Pharaoh much more doth his mercy by a Moses now Abrahams faith Jobs patience Pauls courage and constancy if they had not beene tryed by the fire of affliction their graces had been smothered as so many lights under a Bushell which now to the glory of God shine to all the World Yea not onely their vertues but the gracious lives of all the Saints departed do still magnifie him even to this day in every place we heare of them and move us likewise to glorifie God for them wherefore happy man that leaves such a president for which the future Ages shall praise him and praise God for him And certainly if God intends to glorifie himselfe by his graces in us he will find meanes to fetch them forth into the notice of the World Who could know the Faith Patience and Valour of Gods souldiers if they alwayes lay in Garrison and never came to the skirmish Whereas now they are both exemplary and serve also to put to silence the ignorance of foolish men 1. Pet. 2. 15. Yea without enemies vallour and fortitude were of noe use Till we have sinned Repentance either is not or appeares not Neither is patience visible to others or sensible to our selves till we are exercised with sufferings whereas these vertues in time of misery and exigents shine as Starres doe in a darke night And what more glorious than with Noahs Olive-tree to keep our Branches green under water Or with Aarons Rod to bring forth ripe Almonds when in appearance wee are clung and dry or with Moses Bush not to consume though on a light fire One Jupiter set out by Homer the Poet was worth ten set out by Phidias the Carver saith Philostratus because the former flew abroad through all the world whereas the other never stirred from his Pedistall at Athens so at first the honour and splendor of Jobs integrity was confined to Uz a little corner of Aâ—abiâ— yea to his owne Family whereas by meanes of the Devils malice it is now spread as farre as the Sunne can extend his beames or the Moone her influence for of such a Favorite of heaven such a Mirour of the Earth such a wonder of the world who takes not notice Who could know whether we be Vessels of gold or drosse unlesse we were brought to the Touch-stone of temptation Who could feele the odoriferous smell of these Aromaticall spices if they were not pownded and bruised in the Morter of affliction The Worlds hatred and calumny to an able Christian serves as bellowes to kindle his devotion and blow off the ashes under which his faith
have Well then art thou vexed persecuted and afflicted by some cruell and malitious Saul and is it grievous to thee for the present Why that which hath beene heard to suffer is sweet to remember at last our Songs shall bee louder then our Cryes CHAP. XV. How it increaseth their spirituall wisedome 12 OUr sufferings make us teachable and increase in us spirituall wisedome He delivereth the poore in his affliction and openeth their eare in trouble Job 36. 15. And again He openeth the eares of men even by their corrections Job 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 cleansing 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 enjoyed prosperity when we smart not we beleeve not and God is not feared till felt but that which makes the body smart makes the soule wise It is good for me saith David that I have beene afflicted that I may learne thy Statutes We grow wise by evills whereas prosperity besottsus Even to lose is some wayes profitable it makes a man wary Yea S. Basil calls want and pennury the inventer of all Arts. And S. Austin the mistris of all Philosophy The best wisedome is dearest bought Algerius the Martyr could say out of experience he found more light in the dungeon then without in all the world The Scottish King prisoner in Mortimers hoale learnt more of Christ then in his pallace he could all his life Luther could not understand some Psalmes till he was in affliction the Christs crosse is no letter yet it taught him more learning then all the letters in the row 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 That Breefe-braynd fellow in Scaliger had his eare boared with thunder when nothing else would doe it Yea saith Molineus Bonifacias his silly reasons for the Popes supremacy did well enough being propounded with a sword in the hand Even as the Clay with water and the Iron with fire are made plyable and apt to receive impression from the workeman 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 breaks us in peaces with the Plow of his Justice then let the Seedsmen his Ministers sow the seed of his Word we shall receive it through the furroâ—â—es of our eares into the ground of our hearts and grow up in wisedome and saving knowledge Or when the bard heart is grownd to powder betweene the upper and the nâ—ther milstone of the two Tables it will see and imbrace that counsell which before it slighted We heare and reade much of the corruption of our natures odiousnesse of our sinnes necessity of a Saviour sweetnes of Gods love in Christ c. but wee never fully apprehend these things or taste how good the Lord is till some sharpe affliction comes A man knowes not where his house is ill covered till winter Crosses are like pinching frosts that will search us wee learne to know our selves by that we suffer Yea Affliction so brings downe our stomacks that we can see even matter of thankefulnes where our former pride found matter of complayning And that which formerly had no more taste then the white of an egge viz. the glad tydings of the Gospell is now such a spectacle of unspeakable mercy as ravisheth our soules with admiration Many a good word is even spilt upon us till God sets it on with his Rod Naomy will not looke home-ward nor wee heaven-ward till the Almighty have dealt very bitterly with us Zippora falls presently to circumcising her sonne when shee sees her husbands life lyes upon it Were it not for temptations we should be concealed from our selves like t 〈…〉 〈…〉 nchanted Asse in Lucian which returned to his proper shape againe when he saw himselfe in a looking-glasse So long as we prosper like those wives in Jeremy Chap. 44. 17 18. we judge of things by their events and raise our confidence according to the successe we have and so blesse our selves without being blest of God like the Theefe that applauded himselfe for mercyfull because he had never kild any and yet rather then lose a Ring he would cut off the travellers finger but strong affections will give credit to weake reasons O how blinde and partiall are wee before affliction hath humbled us even so stupid that Narsisus like we are inamoured of our owne shaddowes bragging we discharge 4 good conscience when indeed we discharge it quite away and this righteousnesse in opinion is almost the onely cause of all unrighteousnesse Before want came poverty was more contemptible then dishonesty but now it is disgracefull to none except fooles and knaves Then we could censure things indifferent and passe by haynous crimes now wee are able to distinguish them and so judge righteous judgement Before trouble came we were either ungrounded in the principles of Religion or unconscionâ—ble in the practise and by vertue of our mother wit could poste and passe sinne from our selves unto some other as Adam laid the fault upon Eve his wife she upon the Serpent and the Serpent upon God Or excuse or extenuate it which saith Fabius is to dubble it As for Originall corruption that never troubled us which now we bewayle as the mother and nurse of all the rest thinking it worthy our sighes yea of our teares and not without need it being the great wheele in the Clock that sets all the wheeles a moving while it seemes to move slowest Though not one of a hundred taketh it sufficiently to heart as not seeing the evill of it But never did any truly and orderly repent that began not here esteeming it the most foule and hatefull of all as David Psal. 51. 5. and Paul crying out of it as the most secret deceitfull powerfull evill Rom. 7. 23 24. And indeed if wee clearly saw the foulenes and deceitfulnes of it wee would not suffer our eyes to sleepe nor our eye-lids to slumber untill a happy change had wrought these hearts of ours which by nature are no better then so many styes of uncleane devills to be habitations for the God of Jacob. Apt wee were to measure our owne good by anothers want of it and to scoffe at others infirmities but now other mens sinnes shall rather be the subject of our griefe then of our discourse Before feare of the law shame of men and such like base ends bare the
at rest Yet see when his mortall foe was delivered into his hand in the Cave he would not lay hands on his enemy nor suffer his bloud-thirsty followers to fall upon him but onely to give him notice what hee could have done cut off the lap of his garment and rendered him good for evill as Saul himselfe confessed 1 Sam. 24. 18. Yea againe when hee found him asleepe in the field he spared his life which was in his hand and to give him a second warning onely took away his pot of water and his speare 1 Sam. 26. And lastly of Steven who when the Jewes were stoning him to death kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge Acts 7. 60. A true Scholler of CHRIST for first hee prayed for enemies secondly for mortall enemies that stoned him thirdly in hot bloud at the time when they wronged him most as being more sorry for their ryat then for his owne ruine Now what is it that wee suffer being compared with their sufferings even nothing in a manner Yee have not saith Saint Paul to the Hebrewes yet resisted unto bloud Wee have passed saith the Prophet through fire and water not fire onely as the three Children nor water onely as the Israelites but fire and water all kinde of afflictions and adversities For shame then let us passe through a little tongue-tryall without the least answering or repining Now all ye scoffers behold the patience of the Saints and stand amazed That which you not for want of ignorance esteemed base sottish and unworthy yee see hath 16. sollid Reasons as so many pillars to support it and these hewen out of the Rock of Gods Word Yee see the Childe of God is above nature while hee seemes below himselfe the vilest creature knowes how to turne againe but to command himselfe not to resist being urged is more than Heroicall Here then is matter worth your emulation worthy your imitation Againe behold the reasons why God suffers you to deride hate and persecute his people which are likewise declared to be 16. in number and those no lesse weighty of which three concerne his owne glory thirteene our spirituall and everlasting good benefit and advantage Yea reflect yet further you seed of the Serpent and see the Originall continuance properties causes ends and what will be the issue of your devillish enmity against the seed of the Woman And then you will acquit the religious with Christ and his Apostles for well doing or confesse that you condemne Christ and his Apostles with them as Erasmus said in his owne defence But if of the two you will choose to goe on and perish your bloud be on your owne heads and not on mine I have discharged my duty CHAP. XXXII Rules to be observed touching thoughts words and deeds when we are wronged I Must needs confesse may some say you have shewed sixteene solid and substantiall reasons of patience sufficient to perswade any reasonable creature to imbrace it at least in affection but is it therefore in all cases necessary wee suffer injuries without righting of our selves or being angry No he that makes himselfe Sheepe shall be eaten of the Wolfe In some cases tolerations are more than unexpedient they inspire the party with boldnesse and are as it were pullies to draw on more injuries heare one wrong and invite more put up this abuse and you shall have your belly full of them Yea he that suffers a lesser wrong many times invites a greater which he shall not be long without As how doth Davids patience draw on the insolence of Shimei Evill natures grow presumptuous upon forbearance In good natures and dispositions injury unanswered growes weary of it selfe and dyes in a voluntary remorse but in those dogged stomacks which are onely capable of the restraints of feare the silent digestion of a former wrong provokes a second neither will a Beefe-braine fellow be subdued with words Wherefore mercy hath need to be guided with wisedome least it prove cruell to it selfe Neither doth Religion call us to a weake simplicity but allowes us as much of the Serpent as of the Dove It is our duty indeed to be simple as Doves in offending them but wee are no lesse charged to be wise as Serpents in defending our selves lawfull remedies have from God both liberty in the use and blessing in the successe no man is bound to tender his throat to an unjust stroake Indeed when the persecuted Christians complained against their adversaries to Julian the Emperour desiring justice he answered them as some of our sâ—offers may doe in the like case It is your Masters commandement that you should beare all kinde of injuries with patience But what did they answer It is true he commands us to beare all kindes of injuries patiently but not in all cases besides said they we may beare them patiently yet crave the Magistrates ayde for the repairing of our wrongs past our present rescue or for the preventing of what is like to ensue But to make a full Answer to the Question propounded There are Rules to be observed 1 touching our Thoughts 2 touching our Words 3 touching our Actions 1. First touching our Thoughts Hee that deceiveth me oft though I must forgive him yet Charity bindes me not not to censure him for untrusty and though Love doth not allow suspition yet it doth not thrust out discretion it judgeth not rashly but it judgeth justly it is not so sharpe sighted as to see a moat where none is nor so purblinde but it can discerne a beame where it is the same spirit that saith Charity beleeveth all things 1 Cor. 13. 7. saith also that a foole beleeveth all things Prov. 14. 15. and charity is no foole as it is not easily suspitious so neither lightly credulous It is neither simple nor subtill as Biâ—s spake wisely of her or rather not onely simple as a Dove to thinke no evill but also wise as a Serpent to discerne all things and see what is evill 2. For our tallying of words as it argues little discretion in him that doth it so it is of as little use except the standers by want information of thy innocency and his guiltinesse which gives the occasion Wherefore in hearing thy owne private and personall reproaches the best answer is silence but the wrongs and indignities offered to God or contumelies that are cast upon us in the causes of Religion or the Church may safely bee repayed If wee be meale-mouthed in Christ and the Gospels cause wee are not patient but zeale-lesse Yea to hold a mans peace when Gods honour is in question is to mistake the end of our Redemption 1 Cor. 6. 20. What saith the Apostle joyne with patience godlinesse 2 Pet. 1. 6. for else patience without godlinesse while it receives injury of man may doe more injury to God Neither is there a better argument of an upright heart than to be more sensible of
And it stands with the strength of reason for if God saith Saint Gregory strike so smartly those whom he spareth how heavy will his blowes be on them whom he condemneth and with what severity shall Castawayes be punished when his owne children are so visited and afflicted If Gods own Children who are as deare and neare to him as the Apple of his eye or the signet on his right hand suffer so many and grievous afflictions here what shall his adversaries suffer in Hell undoubtedly when the Patient is made whole he shall be preserved but the Plaister shall be thrâ—wen away For as God doth turne evill to good to them that love him so he turnes good to evill to those that hate him Againe secondly if the wicked are punished for doing wrong to the wicked much more for wronging the jâ—st and innocent But we have many examples of the former as that of Adonibezeck who having cut off the Thumbes and great â—oes of Seventy Kings that were wicked like himselfe had also his owne Thumbes and Toes cut off Judg. 1. 5 7. And Moab of whom the Lord saith hee hath burnt the bones of the King of Edom into lime therefore will I send a fire upon Moab and it shall devoure c. Amos 2. 1. 2. If the greater Serpent devoures the lesse there is a Dragon to devoure him therefore the enemies of Gods Church have no hope to escape The everlasting punishments of the ungodly are deferred not remitted But all the evill thou doest to the godly is with thy tongue Answ. That 's bad enough the Serpents hissing betrayes his malice and Ishmaels tongue made him a Persecutor as well as Doegs hands hee did but flout Isaack yet Saint Paul saith he persecuted him Gal. 4. 29. Câ—am onely scoft at Noah yet it brought upon him his Fathers curse and Gods upon that The Athenians but scoft once at Sillas wife and it had welny cost the razing of their City he was so provoked with the indignity And what ever thou conceivest of it let this fault be as farre from my soule as my soule from Hell For assuredly God will one day laugh you to scorne for laughing his to scorne and at last dâ—spise you that have despised him in us CHAP. XXXV Other grounds of comfort to support a Christian in his sufferings And first that God is specially present with his servants in their afflictions takes notice of their sufferings and allayes their griefe THis rub being removed and the passage made cleere proceed we to other grounds of comfort which the Word of God affords in this case for the better upholding and strengthening of a weake Christian in his sufferings Wherein that we may not exceed I will select out onely five because instructions if they exceed are wont like Nayles to drive out one another First we shall beare the Crosse with the more patience and comfort if we consider that God is specially present with his servants in their afflictions takes noâ—ice of their sufferings and allayes their griefe The troubles of a Christian are very great for number variety and bitternesse yet there is one ingredient that sweetens them all the promise of God I will be with thee in trouble and deliver thee Psal. 91. 15. And thou shalt not be tempted above thy strength 1 Cor. 10. 13. Againe Feare not for wâ—â—â— thou passest through the waters I will be with thee and through the floods that they doe not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Esay 43. 1 2. Lo here are promises like Flaggons of Wine to comfort the distressed soule Wherefore as Caesar said to the trembling Marriner Be not afraid for thou â—arriest Caesar so O Christian be not afraid for he that is in thee for thee with thee that guides thee that will save thee is the invincible King Jehovah And upon this ground David was so comforted and refreshed in his soule Psalme 94. 19. that he was able to say Though I should walke through the valley of the shaddoâ— of death I will feare no evill Why For thou art with mee thy Rod and thy Staffe shall comfort me Psalme 23. 4. Yea our Enemies can no sooner assault us with their tongues but God comes in to our rescue If yee be railed upon for the name of Christ saith Saint Peter blessed are ye for the Spirit of God resteth upon you 1 Pet. 4. 14. God is never so much injoyed of us as when we are in the deepe with David Psal. 130. 1. and when wee are worst of all bestead with Jehosaphat 2 Chron. 20. 12. When did Jacob see a vision of Angels but when hee fled for his life making the cold earth his Bed and a stone his Pillow or when was his heart so full of joy as now that his head lay hardest When was Paul wrapt into the third beâ—ven to heare wordes from Christ not fit to be uttered 2 Cor. 12. 2. 4. but as some of the learned conceive when hee was bereaved of his sight Stephen saw great happinesse by Christ in his peace but under that showre of stones he saw Heaven it selfe open Acts 7. When wee are slayne all the day long for his sake with the Martyrs then we are given to see him with our eyes as Job did who till that time had onely heard of him by the hearing of the eare Then we come to know that the Lord he is God with Manasses 2 Chron. 33. 13 and that he is our hope and strength and refuge and a very present helpe in troubles ready to be found of all that seeke to him 2 Chron. 15. 4 15. Psalme 9. 9 10. and 46. 1. The Israelites never fared so well as when they lived at Gods immediate studing and night expected their morrowes breakefast from the Cloudes When they did dayly aske and dayly receive their dayly bread Yea even when they were wandring in a forlorne Wildernesse how did God as it were attend upon them in their distresse to supply their wants They have no guide therefore God himselfe goes before them in a pillar of fire they have no shelter the Lord spreads a Cloud over them for a C 〈…〉 opy are they at a stand and want way the Sea shall part and give them passage doe they lack bread Heaven it selfe shall power downe the food of Angels have they no meate to their bread a wind shall send them innumerable Quailes doe they yet want drinke behold a hard Rock smitten with a little wand shall power them out water in aboundance have they no supply of Apparrell their Garments shall not wax old on their backs be their Enemies too strong for them for want of Engines the Wals of Jeriâ—ho shall fall downe before them are their enemies yet too many and potent Hailestones shall fall and braine them Lamps Pitchers and Dreames shall get them victor the Sunne shall stand still in Gibeon and the
for the body and so likewise for the soule If it be an afflicted conscience waiting Gods leasure for the assurance of his love is the best remedy and so in all others cases Section 10. Objection But when will there be an end of this long disease this tedious affliction this heavy yoake of bondage c. Answer It is a signe of cold love scarce to have begun to suffer for Christ and presently to gape for an end It was a farre better speech of one Lord give me what thou wilt as much as thou wilt when thou wilt Thou art Gods Patient prescribe not thy Physitian It is the Goldsmiths skill to know how long his gold must be in the Crusible neither takes he it out of that hot bath till it be sufficiently purified What if the Lord for a time forbeare comming as Samuel did to Saul that hee may try what is in thee and what thou wilt doe or suffer for him that hath doâ—e and suffered so much for thee as why did God seâ— Noah about building the Arke an hundred and twenty yeares when a small time might have finished it It was for the tryall of his patience Thus hee led the Israelites in the Desarts of Arabia forty yeares whereas a man may travell from Ramesis in Aegypt to any part of Canaan in forty dâ—yes this God did to prove them that hee might know what was in their hearts Deut. 8. 2. He promised Abraham a Sonne in whom he should be blessâ—d this heâ— pâ—rformed not in thirty yeares after He gave David the Kingdome and annointed him by Samuel yet was he not possessed of it in many yeares insomuch that he said Mine eyes faile for thy Word Psal. 119. 123. Joseph hath a promise that the Sunnâ— and Moone should do him râ—verence but fiâ—st he must be bounâ— in the Dungeon This God doth to â—ry 〈◊〉 for in 〈◊〉 〈◊〉 we shâ—w our selves and our 〈◊〉 Whâ—â— saith God to his 〈…〉 Psal. 75. When 〈◊〉 I â—ee 〈◊〉 â—ime I will execute jud 〈…〉 ment 〈◊〉 Verse a. he doth not â—â—y 〈◊〉 you thinke the time convenient Let us tarry a little the Lords leasure deliverance will come peare will come joy will come in meane while to be patient in misery makes misery no misery Againe secondly he may delay his comming for other ends of greater consequence Marthae and Mary send to Christ as desiring him to come and restore Lazarus their sicke brother to healthâ— John 11. 3. expecting him without delay now he loved both Martha and her Sister and Lazarus Verse 5. yet he neglects comming for many dayes le ts him dye be put in the grave untill he stanke but what of all this he that would not restore sicke Lazarus to health restored dead Lazarus to life which was a greater mercy then they either did or durst aske Neither did this onely increase their joy and thankefulnesse give them occasion ever after to beleeve and hope above and against all hope but it made many of the Jewes beleeve in him which before did not Verse 45. Thirdly and lastly he delayes thee the longer that when he comes he may bring with him the greater recompence of reward for he will comfort us according to the dayes we have beene afflicted and according to the yeares that we have seene evill Psal. 90. 15. Neither will he stay over-long for behold saith he I come quickly and my reward is with me to give every man according as his workes shall be Revel 22. 12. and suffering is accounted none of the meanest workes So that the harder the conflict the more glorious the conquest Wherefore hold out yet a little and helpe shall not be wanting to the co 〈…〉 batants nor a crowne to the conquerours Yea sight to the last minute for the eye of thy Saviour is upon thee if thou faint to cheere thâ—e if thou stand to it to second thee if thou conquer to crowne thee whereas no combate no conquest no conquest no triumph Objection But my sufferings are so great that if they continue I shall never be able to hold out Answer True if thou trustâ—st to thine owne strength for perseverance is the gift of God yea it is hee that worketh in us both to will and to doe at his good pleasure Phil. 2. 13. â—irst mans will is a fugitive Onesimus and God must call home that runnagate subdue that rebell besore we can chuse that which is good Neither when we have begun can we continue perficit qui efficit He that begun a good worke in 〈◊〉 will performe it Phil. 1. 6. Jesus is the founder and finisher of our faith Hebr. 12. 2. Neither can wee of our selves suffer for him Datur pati It is given to us to suffer for his sake Phil. 1. 29. Without me ye can doe nothing Iohn 15. 5. not parum but nihil But in him and through him all things I can doe all things through him that strengthens me Phil. 4. 13. In our selves we are weake Captives in him wee are more then Conquerours Rom. 8. 37. Whence it is many sicke men undergoe patiently such pressures as when they were in health they would not have beleeved they could have borne The truth of grace be the measure never so small is alwayes blest with perseverance because that little is fed with an everlasting spring Yea if grace but conquer us first we by it shall conquer all things else whether it be corruptions within us or temptations without us for as the fire which came down from Heaven in Elias time licked up all the water to shew that it came from God so will this fire spend all our corruptions No affliction without or corruption within shall quench it Wherefore doe but thy endeavour to hold out I meane with patience for that Spirit which came in the likenesse of a Dove will not come but upon a Dove and pray for divine assistance this sadnesse shall end in gladnesse this sorrow in singing But above all pray unto God for Prayer is the Key of Heaven as Saint Austin tearmes it and the hand of a Christian which is able to reach from Earth to Heaven and to take forâ—h every manner of good gift ouâ— of the Lords Treasury Did not Elias by turning this Key one way lock up the whole Heaven from raining for three yeares and six moneths and another while by turning the same Key of Prayer as much another way in the turning of a hand unlock all the doores and windowes of Heaven and set them wide open that it rained and the Earth brought forth her fruit Yea as all Sampsons strength lay in his haire so all our strength lyeth in Prayer Prayers and teares are the Churches Armour Prayers and patience her weapons and therefore when Peter was imprisoned by cruell Herod the Congregation joyned their forces to pray for him and so brake his chaynes blew open the Iron Gates and fetcht him out Acts 12. 4. to 18. Armâ— Christianorum