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
because they are good or because they are deerely beloved of God If a mans person and wayes please God the world will be displeased with both If God be a mans friend that will be his enemy if they exercise their malice it is where he shewes mercy and indeed he refuseth to be an Abel whom the malice of Cain doth not exercise as Gregory speaks for it is an everlasting rule of the Apostles He that is borne after the flesh will persecute him that is borne after the Spirit Gal. 4.29 not because he is evill but because he is so much better than himselfe 1 Iohn 3.12 Because his life is not like other mens his wayes are of another fashion Wisd. 2.15 I have also shewed the Originall continuance properties causes ends and what will be the issue of this enmity and therein made it plaine that as for the present they suit like the Harpe and the Harrow agree like two poisons in one stomack the one being ever sick of the other so to reconcile them together were to reconcile Fire and Water the Wolfe and the Lambe the Windes and the Sea together yea that once to expect it were an effect of frenzie not of hope It remaines in the last place that I declare the Reasons why God permits his dearest children so to be afflicted The godly are so patient in their sufferings With other Grounds of comfort and Vses And first of the first The Reasons why God suffers the same are chiefly sixteene all tending to his glory and their spirituall and everlasting good benefit and advantage for the malignity of envie if it be well answered is made the evill cause of a good effect to us God and our soules are made gainers by anothers sin The Reasons and Ends which tend to Gods glory are three 1 It makes for the glory of his Power 2 It makes for the glory of his Wisdome 3 It makes much for his glory when those graces which he hath bestowed upon his children do the more shine through imployment It maketh for the glory of his Power Moses having declared in what manner the Lord permitted Pharaoh to oppresse the children of Israel more and more still hardning his heart shewes the reason of it in these words That I may multiply my miracles and wonders in the Land of Aegypt That I may lay my hand upon Pharaoh and bring out mine Armies even my people by great judgements that my power may be knowne and that I may declare my Name throughout all the world Exod. 7.3.4 9.16 When that multitude of Amonites and Moabites came to war against Iehosaphat and the Children of Israel intending to cast them out of the Lords inheritance and utterly destroy them to the dishonour of God the Lord by delivering them from that sore affliction gained to himselfe such honour and glory That as the Text saith the feare of God was upon all the Kingdomes of the Earth when they heard that the Lord had fought so against the enemies of Israel 2 Chron. 20.29 The judgement was upon some the feare came upon all it was but a few mens losse but it was all mens warning 1 Cor. 10.11 When the Lord brought againe the Captivity of Sion saith the Psalmist Then said they among the Heathen the Lord hath done great things for them Psal. 126.1 2. God provides on purpose mighty adversaries for his Church that their humiliation may be the greater in sustaining and his glory may be greater in deliverance yea though there bee Legions of devils and every one stronger than many Legions of men and more malicious than strong yet Christs little Flock lives and prospers and makes not this exceedingly for our Makers for our Gardians glory Gods power is best made knowne in our weaknesse 2 Cor. 12.9 Impossibilities are the best advancers of his glory who not seldome hangs the greatest waits upon the smallest wyars as he doth the earth upon nothing For what wee least beleeve can bee done we most admire being done the lesser the meanes and the greater the opposition the more is the glory of him who by little meanes doth overcome a great opposition yea it is greater glory to God to turne evils into good by overmastering them then wholly to take them away Now if â—hy very enemies thus honour thee how should thy friends bought with thy precious bloud glorifie thee But the sweetest of honey lieth in the bottome I passe therefore from the first to the second Reason CHAP. 2. That it makes for the glory of his Wisdome 2 SEcondly it maketh for the glory of his marvellous and singular wisdome when he turneth the malice of his enemies to the advantage of his Church I would saith Paul yee understood brethren that the things which have come unto me are turned rather to the furthering of the Gospell So that my bonds in Christ are famous throughout all the judgement Hall and in all other places Insomuch that many of the brethren in the Lord are imboldned through my bonds and dare more frankely speake the word Phil. 1.12 13 14. In all other cases a gentle resistance heightens the desire of the seeker in this the strength of opposition meeting with as strong a faith hath the same effect Againe how admirably did the Lord turne the malice of Iosephs brethren when they sold him into Aegypt And that devilish plot of Haman against Mordecay and his people â—o the good of his Church in generall and of Ioseph and Mordecay in particular Gen. 45.8.11 Hester 9.1 2 3. Their plots to overthrow Ioseph and Mordecay were turned by a Divine Providence to the onely 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 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 hee lose the praise of working good by evill instruments it suffiseth that the Angels of God resist their actions while their persons continue 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 bloud of the Martyrs is the seed of the Church Persecution enlargeth the bounds of it like as Palmes oppressed and Camomile trod upon mount the more grow the faster T is as easiy for God to work 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 feare love hate and the like the body doth consist and is nourished
our scoffers 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 He 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 moate 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. saith also that a foole beleeveth all things and charity is no foole as it is not easily suspitious so neither lightly credulous 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 may safely be repaired If we be meale mouthed in Christ and the Gospels cause we are not patient but zealelesse Yea to hold a mans peace when Gods honour is in question is to mistake the end of our Redemption 1 Cor. 6.20 Neither is there a better argument of an upright heart than to be more sensible of the indignities offered to God then of our owne dangers And certainly no ingenious disposition can be so tender of his owne disgrace as the true Christian is at the reproach of his God as we see in Moses who when Aaron and Miriam offered him a private injurie it is said his meeknesse was such that he gave them not a word Num. 12. But when the people had fallen to idolatry and he heard them murmure against their Maker he spares neither Aaron nor the people but in a godly fit of zeale takes on at them yea breakes the Tables in peeces Exo. 32. A meek Lambe in his owne â—ause a fierce Lion in Gods And in David who was a man deafe dumbe and wholly senselesse at Shemeis private reproaches when he cursed him cast stones at him called him murtherer wicked man 2 Sam. 16. But not so at Goliahs publike revilings of God and his Church no not at Michols despising his holy zeale in the publike service of God 2 Sam. 6. In these cases how full of life and spirit and holy impatiency did he shew himselfe to be 3 Touching our actions whether it be in thine owne cause or in the cause of God and Religion thou mayest not be a revenger All that private persons can do is either to lift up their hands to Heaven for redresse of sin or to lift up their tongues against the sinne not their hands against the person Who made thee a Iudge is a lawfull question if it meet with a person unwarranted Object Every base nature will bee ready to offer injuries where they think they will not be repaid he will many-times beate a coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if he clap his taile betweene the legs and runne away every Cur will insult over him but if he bristell up himselfe and stand to it give but a countersnarle there 's not a Dog dares meddle with him Answ. Neverthelesse avenge not thy selfe but give place unto wrath and that for conscience sake Romans 12.19 If thou receivest wrong in thy person goods or good name it is the Magistrates office to see thee righted and For this cause ye pay also tribute He is the Minister of God for thy wealth to take vengeance on him that doth evill and for the praise of them that doe well neither doth he beare the sword for nought Rom. 13.4 5 6. 1 Peter 2.14 Now in this case he that hath endammaged me much cannot plead breach of charity in my seeking his Restitution I will so remit wrongs as I may not encourage others to offer them and so retaine them that I may not induce God to retaine mine to him Have you not seene a Crow stand upon a Sheepes backe pulling off wooll from her side even creatures reasonlesse know well whom they may bee bold with that Crow durst not do this to a Wolfe or a Mastiffe the knowne simplicity of this innocent beast gives advantage to this presumption meeknesse of spirit commonly drawes on injuries and the cruelty of ill natures usually seekes out those not who deserve worst but who will beare most Wherefore patience and mildnesse of spirit is ill bestowed where it exposes a man to wrong and insultation Sheepish dispositions are best to others worst to themselves I could be willing to take injuries but I will not be guilty of provoking them by lenity for harmlessenesse let mee goe for a Sheepe but whosoever will be tearing my fleece let him looke to himselfe Diogenes the Stoick teaching his auditors how they should refraine anger and being earnest in pressing them to patience a waggish boy spit in his face to see whether he would practise that which he taught others but Diogenes was not a whit moved at it yet said withall I feare I shall commit a greater fault in letting this boy go unpunished then in being angry In some cases for reason to take the rod out of the hands of wrath and chastise may be both lawfull and expedient The same which Aristotle affiâ—med in Philosophy viz. That choller doth sometime serve as a whetstone to vertue is made good Divinity by S. Paul Be angry but sin not Ephes. 4.21 For Cautions and Rules to be observed when we appeale to the Magistrate 1. First let it be in a matter of weight and not for trifles 2. Secondly in case of necessity after we have assaied all good meanes of peace and agreement 3. Thirdly let not our aime and end be the hurt of our enemy but first the glory of God secondly the reformation of the party himselfe that so he which is overcome may also overcome and if it may be others by his example whereby more than one Devill shall be subdued And thirdly to procure a further peace and quiet afterwards as Princes make war to avoid war yea in case we see a storme inevitably falling 't is good to meet it and break the force 4. Let us not be transported
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
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
keepes off repentance 32 Commonly the Lord makes our latter end so much the more Prosperous by how much more our former time hath beene miserable and adverse 216 to 220 Of which many examples 216 to 220 The more Prosperity the lesse piety 20 to 25 Prosperity too strong wine for a weake braine 31 If the Lord Prune his Vine he meanes not to root it up 46 To avenge our selves is to lose Gods Protection 146 147 We are kept low that we may not be Proud 44 The Purpose of affliction is to make us earnest with God 26 Q OVr Quarrels make both Divell and Lawyers sport â—8 R RAge not ingendred but by the concurrence of cholera 85 to 94 If we suffer it is that we may Raigne 177 Suffer with Christ and Raigne with him 239 Reasons of affliction sixteene 4 Whereof three concerne Gods glory 4 to 14 Thirteene our good 14 to 73 Whether our wisdome be improved or our lives Reformed by what we have suffered 172 The godly may well Rejoyce in tribulation 256 S. Paul Rejoyced in nothing more than afflictions reproaches persecution c. 255 The godly rejoyce alwayes the wicked for a fit only 243 No Release without repentance 18 19 God loves to send Releese when we least look for it 205 Religion and persecution inseparable 1 2 3 Religion allowes as much of the Serpent as of the Dove 163 We can neither indure the malady nor the Remedy 254 Persecution will follow Remission of sins 1 2 3 The end of passion the beginning of Repentance 136 Repentance can only prevent the eternall displeasure of God 22â— Repentance removes affliction 18 1â— Affliction makes us repent of f 〈…〉 we never dreamt of 15 The way not to Repine at those above us is to looke at those below us 233 The Reproach of an enemy brings us to see our faults 94 Iudas his depraving Mary turned to her great Renowne 132 Lawfull to seek Restitution 167 It is enough that when we are dead we shall Rest in the Land of Promise 232 Some carnall Reasons for revenge answered 154 CHRIST not yet Revenged of his enemies 15â— Both the Law of Nature and Law of Nations forbids revenge 14â— 144 If wee miscarry in seeking Revenge 〈…〉 no comfort 146 147 He that takes Revenge makes himselfe both Iudge witnesse accuser and executioner 139 140 To Revenge is to take Gods office out of his hand 137 to 142 The Lord will Revenge our wrongs 121.137 to 142 Revenge a remedy worse than the disease 85 to 94 Patience the most divine and Christian-like Revenge 84 Great is their Reward which suffer for righteousnesse 237 238 The more we suffer the greater our Reward 237 to 246 Were every paine we suffer a death and every crosse an hell yet we shall have amends enough 106 107 Patience shall have a temporall Reward also 108 to 115 If not patience were a sufficient Reward to it selfe 110 to 115 We shall beare the crosse more comfortably if we think upon the Reward promised 237 to 246 Patient because patience brings a Reward 103 to 115 Hope of Reward should make us patient 102 Our Reward answerable to our sufferings 242 The greater our sufferings here the greater our Reward hereafter 242 Rich men neglect God most 32 Rules to be observed in suffering 162 to 179 S SAtan can doe any thing by permission nothing without 198 199 Satan is limited and can goe no farther than his chaine will reach 198 199 God will never give Satan leave to doe the least hurt to our soules 199 Satan injoyned silence 128 129 If Satan cannot hurt us much lesse his instruments weake men 199 200 Our Saviours whole life from his cradle to his grave a continuall act of suffering 233 The Saints patience 159 to 162 To search whether the report be true or no 97 98 Their scoffes noble badges of honour and Innocency 132 If beaten off from our profession wiith scoffes we are but counterfeits 173 The Scriptures written for our learning patience comfort and hope â—â—6 Security the cause of corruption â—75 Affliction separates the good and bad 37 to 43 We take deeper roote by shaking 45 We remember one dayes sicknesse more than many yeares health 234 The sick servant hath not strong meates given him as the rest have 226 An enemy most vexed with silence 123 to 126 Silence the way royall to correct a wrong 80 to 85 Silence will either drayne the gall ouâ— of bitter spirits or make it more overflow to their owne disgrace 124 Silence in case of personall wrongs but not in the causes of God and Religion 125 Our Saviour a patterne for silent suffering 96 97 Silence one kinde of revenge 123 to 126 Affliction discovers whether we are sincere or not 37 to 43 Sinne the sling of all troubles 147 Our sincerity cannot bee approved without suffering 244 Chastisements after the sinne is remitted may bee deadly 227 Every word they speake of us is a slander be it good or ill 127 to 133 A slanderer doth but shame himselfe 119 None ever was that was not slandered 139 Better smart for a while than for ever 177 Our songs shall be lowder than our cryes 64 Commonly they know not GOD that know no sorrowes 18 The soule cannot live while the sinne lives 19 GOD regardeth the soules good and his owne glory 254 Our soules shall loose nothing but their drosse 202 The soule waxeth as the body waineth 66 We have the presence of Gods spirit and grace many times and feele it not 220 To rejoyce when they speake evill of us 132 The sharpe water of affliction quickens our spirituall sight 49 to 52 To bee evill spoken of for well doing peculier to the godly 127 to 133 If God stay long yet hee will bee sure to come at lâ—ngth 58 59 Steven a true Scholler of Christ 159 160 Of all stormes a calme the greatest 227 A stoute Christian beares off one mischiefe with another 68 69 Though the Divell strikes at our names his ayme is to slay our soules 172 We may well take a few stripes where we receive so much good 100 to 103 Receive his stripes with all humility patience pieâ—y and thankfulnesse 176 That stripes from the Almighty are speciall tokens and pledges of his adoption and love 222 to 229 Nothing more proves us Gods than his stripes 22â— Not bound to tender our throates to an unjust 〈◊〉 162 to â—â—â— Our sufferings may aggravate cannot redresse our miseries 176 A man that studies revenge keepes his woundes greene and open 91 We must suffer with Christ that wee may raigne with him 52 to 54 Our sufferings are registred our teares botled up 191 192 We suffer here that we may not suffer hereafter 43 to 49 Our sufferings farre lesse than our sinnes have deserved 235 By suffering we become followers of all the Saints 53 54 Our patience shall be proportionable to our sufferings our strength equalled to our temptations 219 Our sufferings
amongst many other toyes which they play withall will throw away the rest and then fall a puling and crying out right Or Dogs which set upon the stone that hath hurt them with such irefull teeth that they hurt themselves more than the thrower hurt them and feele greater smart from themselves than from their enemy which makes Archelaus say it is a great evill not to be able to suffer evill And a worthy Divine of ours I will rather suffer a thousand wrongs than offer one I will suffer an hundred rather than returne one I will suffer many ere I will complaine of one and endeavour to right it by contending for saith he I have ever found that to strive with my Superiour is furious with my equals doubtfull with my inferiour â—ordid and base with any full of unquietnesse Satyrus knowing himselfe cholerick and in that whirry of minde apt to transgresse when he but suspected ill language from any he would stop his eares with wax lest the sense of it should cause his fierce blood to seeth in his distempered skin And good reason for the Emperour Nerva by passionate anger got a Feaver that killed him And the Emperour Valentinianus dyed by an eruption of blood through anger And Vinceslaus King of Bohemia in his rage of choler against his Cup-bearer fel into a palsie that killed him Againe Caesar although he could moderate his passions having in that civill garboyle intercepted a packet of Letters written to Pompey from his Favourites brake them not open but burnt them immediately And Pompey committed those Letters to the fire before he read them wherein he expected to finde the cause of his griefe All three upon wise and mature ground that they might not play booty against themselves in furthering an enemies spite And certainly if wee well consider it we shal meet with vexations enough that we cannot avoid if we would never so faine Aud yet some as if they did delight to vex their owne soules will be very inquisitive to know what such an one said of them in private but had they as much wit as jealousie they would argue thus with themselves smal injuries I would either not know or not minde or knowing them I would not know the Author for by this I may mend my selfe and never malice the person I might goe on and shew you that Greece and Asia were set on fire for an Apple That not a few have suffered a sword in their bowels because they would not suffer the lye in their throats As how few of these SalamaÌ„ders who are never well but when they are in the fire of contention are long lived The Raven the Elephant and the Hart which have no gall Patient Christians one of them out-live many of the other But two and twenty yards is enough for a peece CHAP. 20. That they beare injuries patiently because their sins have deserved it and a far greater affliction 4 HE suffers his enemies reproaches and persecutions patiently because his sins have deserved it and a far greater affliction David felt the spight of his enemies but acknowledgeth his sin to be the cause 2 Sam. 16.11 Yea their revilings and persecutions happily bring to his remembrance that himselfe before his conversion hath likewise censured reviled or persecuted others It may bee his naturall spirituall or politicall parents in some kinde or other as who can plead innocency herein Dion of Syracuse being banished came to Theodorus Court a suppliant where not presently admitted hee turned to his companion with these words I remember I did the like when I was in the like dignity When thou receivest an iniury remember what injuries thou hast offered looke not to be exempt from the same wrongs which thou hast done for he that doth wrong may well receive it we may well suffer patienly when we know we suffer iustly To look for good and to do bad is against the law of Retaliation Now if we make this use of our sufferings what more precious than the reproaches of an enemy for thereby we shall sooner and more plainely heare of our faults than by a friend although neither in a good manner nor to a good end We have great need quoth Diogenes of faithfull friends or sharpe enemies Every one hath use of a Monitor but friends in this kind are so rare that no wise man would willingly forgoe his enemy at any rate This being premised namely that we endure nothing from our enemies but that we have justly deserved from God Yea that we are more beholding to our greatest enemies touching the knowledge of our selves than the best friend we have how should we not with David refuse to revenge our selves in case any wicked Shimei raile curse or cast stones at us have we never so much power and opportunity to doe it Yea admit some Abishai would doe it for us how should we not say let him alone suffer him to curse for the Lord hath bidden him 2 Sam. 16.11 It hath alwayes beene the manner of Gods people to look up from the stone to the hand which threw it and from the effect to the cause What saith Ioseph to his envious brethren that sold him into Aegypt yee sent not me hither but God Gen. 45.8 And Iob being rob'd by the Sabeans they being set on by Sathan doth not say the Devill took away or the Sabeans tooke away but the Lord hath taken away Iob. 1.21 And David speaking of his son Absoloms treason I was dumbe and said nothing why because it was thy doing Psal. 39.9 And what thinke you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies The Chiefe Priests Scribes and Pharisees and Pilate to revile him and crucifie him but to approve the equity and justice of God the Author thereof for although it were blasphemy to say he was a sinner yet taking upon him the sinnes of the whole world he knew those sinnes had deserved as much and therefore hee is silent Mat. 26.62 63. It s true other reasons are given as that he answered nothing because it was now his time to suffer not to do his worke was now to be crucified and not to be dignified or as another he spake not a word to Herod because Herod had taken away his voice in beheading Iohn Baptist but this without doubt was the maine reason Even in like manner it is with the truly gracious they being wronged doe not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them but they look higher even to God that occasioned it Or if they be angry they â—urne their malice from the person which punisheth them to the sin by whiâ—â— and for which he came to have leave and power to punish them and to themselves for committing such sinnes It is not the punishment but the cause of it makes them sorrowfull and if in case they doe returne an
answer it is after the manner of Epictetus who would not deny the sins his enemy taxed him with but reproves his ignorance rather in that being unacquainted with the infinity of his crimes he layes only two or three to his charge whereas indeed he was guilty of a Million or according to Philip of Macedon his example who would not punish Nicanor although he openly spake evill of him saying when he heard thereof I suppose Nicanor is a good man it were better to search whether the fault be in us or no so no sooner shall an holy mans enemy accuse him of hypocrisie pride passion covetousnesse c. but he will goe to God and accuse himselfe and complaine I am so indeed yea with Paul I am the chiefe of all sinners I am more vile than his tearmes can make me and I much marvell my punishment is no greater than to heare a few ill and bitter words And indeed one would thinke whatsoever is not paine nor sufferance or admit it be paine and sufferance so long as it is not a curse but a crosse may well be borne without grumbling What said that Gentleman in Athens to his friends when Ashuerus came and tooke away halfe his Plate as hee was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth he that his Highnesse hath left me any thing Yea Mauricius that good Emperour when he his wife and his five sons were taken his wife and sons put to death and himselfe waiting for the like â—atall stroke could conclude thus Iust art thou O Lord in all thy wayes and holy in all thy workes as it is in the Psalmes And a Martyr when he was burning at a stake Welcome flames my sin hath deserved more than here I can be able to suffer And certainly they are angry with Heaven for justice that are angry with them for injustice Wherefore if thou hast beene heretofore so simple aâ— to returne like for like henceforward lay thy hand upon thy mouth and say with Iob Once have I spoken but I will answer no more yeâ— twice but I will proceed no further Iob 40.4.5 I will not so much consider how unjust man is that gives the wrong as how just God is that guideth it And this would be our meditation in all other cases namely to thinke whose hand strikes whether by a Plureâ—â—e or a Feaver or a Sword or what ever the Instrument be and to conclude the blow is Gods whatsoever or whomsoever is used as the weapon yea it comes not without our desert for God is just nor shall be without our profit for God is mercifull And he that doth not argue thus comes short of the very Heathen For Socrates could tell the Athenians when they condemned him to dye that they could doe nothing but what the gods permitted and nature had before ordained And in common reason can a Clocke goe without a weight to move it or a keeper to set it no. CHAP. 21. They are patient because their sufferings are counterpoysed and made sweet with more than answerable blessings 5 HE beareth the crosse patiently because it is counterpoysed and made sweet with more than answerable blessings What saith Iob Shall we receive good at the hands of God and not evill he was content to eat the crust with the crumme Indeed his wife like the wicked would only have faire weather all peace and plenty no touch of trouble but it is not so with the godly who have learnt better things Who will not suffer a few stripes from a father by whom he receiveth so much good even all that he hath Diogenes would have no nay but Antisthenes must entertaine him his Scholler insomuch that Antisthenes to have him gone was forc't to cudgell him yet all would not doe he stirs not but takes the blowes very patiently saying Vse me how you will so I may be your Scholler and heare your daily discourses I care not Much more may a Christian say unto God Let me injoy the sweet fruition of thy presence speake thou peace unto my conscience and say unto my soule I am thy salvation and then afflict me how thou pleasest I am content yea very willing to beare it for these are priviledges which make Paul happier in his chaine of Iron than Agrippa in his chaine of Gold and Peter more merry under stripes than Caiphas upon the judgement-seat Yea if we well consider the commodity it brings we shall rather wish for affliction than be displeased when it comes Col. 1.24 For it even bringeth with it the company of God himself I wil be with you in tribulation saith God to the disconsolate soul Psal. 91.15 When Sidrack Mishack and Abednego were cast into the fiery Fornace there was presently a fourth came to beare them company and that was God Himselfe Dan. 3.23 to 27. Yea God is not only with them to comfort them in all their tribulations 2 Cor. 1.4 but in them for at the same time when the Disciples were persecuted they are said to be filled with joy and with the Holy Ghost Acts 13.52 And as our sufferings in Christ do abound so our consolation also aboundeth through Christ 2 Cor. 1.5 And lastly he doth comfort us according to the dayes we are afflicted and according to the yeares we have seene evill Psal. 90.15 And if so our sufferings require patience with thankfulnesse as it fared with Iob. The Lord hath taken some comfort from us but hath much more given unto us therefore blessed be the name of the Lord. So Sathan and the World may take many things from us as they did from Iob but they can never take away God from us that gives all and therefore blessed be the name of the Lord. Besides we looke for a Crowne of glory to succeed this wreath of Thornes but if we are never tried in the field never set foot to runne the race of patience how can we looke for a Garland Ten repulses did the Israelites suffer before they could get out of Aegypt and twice ten more before they could get possession of the promised Land of Canaan And as many did David indure before he was invested in the promised kingdome many lets came before the Temple was re-edified All men would come to Heaven but they doe not like the way they like well of Abrahams bosome but not of Dives doore But God seeth it fit for us to taste of that cup of which his Son dranke so deepe that we should feele a little what sin is what his love was that we may learne patience in adversity as well as thankfulnesse in prosperity while one scale is not always in depression nor the other lifted ever high while none is so miserable but he shall heare of another that would change calamities with him CHAP. 22. That they are patient because patience brings a reward with it 6 BEcause patience in suffering brings a reward with it in reason