evill nor enemies It was a witty answer of Socrates who replyed when one askt him why he tooke such a mans bitter rayling so patiently It is enough for one to bee angry at a time For if a wise man contend with a foolish man saith Salomon whether he bee angry or laugh there is no rest Prov. 29. 9. Whereas gentle speech appeaseth wrath and patience bridleth the secret pratlings of mockers and blunteth the point of their reproach Had not Gideon Judg. 8. learned to speake faire aswell as to smite he had found worke enough from the swords of Josephs sonnes but his good words are as victorious as his sword his pacification of friends better then his execution of enemies Vers. 2. 3. As it is not good to slatter or lye no more is it in some cases to speake the truth we know the Asse and the Hownd in the Fable were both kild by the Lyon the one for his flattery in commending the sweetnesse of his breath the other for his plaine dealing when he affirmed it had an ill savour whereas the Fox by pretending he could not smell by reason of a cold he had got saved his life Rage is not ingendred 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 struck upon the soft pillow of a milde spirit is broken The shot of the Cannon hurts not Wooll and such like yeelding things but that which is hard stubborne and resisting Hee 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 beale and doe wâ—ll 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 goe as it comes a great injury may dine or sup with me but none at all shall lodge with me for why should I vexe my selfe because another hath vexed mee That were to imitate the foole that would not come out of the Pownd saying they had put him in by Law and he would come out againe by Law or Ahab who because hee could not have his will on Naboth would be revenged on himselfe As the mad man teares his owne haire because hee 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 amongst many other toyes which they play withall will throw away the rest and then fall a puling and crying out-right Or the Hedghog which having laden himselfe with Nuts and fruites if but the least Filberd chance to fall off as he is going to disburden them in his store-house will â—ling downe all the rest in a peevish humour and beat the ground for anger as Pliny writes 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 indeavour 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 for did and base with any full of unquietnesse Satyrus knowing himselfe cholerick and in that whirty 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 if not for wisedomes sake yet for a mans owne bodily healths sake for the Emperour Nerva by passionate anger got a Feaver that kild him And the Emperour Valentinianus dyed by an eruption of blood through anger And Vincestâ—us King of Bohemia in his rage of choler against his Cup-bearer fell 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 Both upon wise and mature ground that they might not play booty against themselves in furthering an enemies spite And certainely if wee well consider it wee shall meet with vexations enough that we cannot avoide if we would never so faine We need not like Cercion in Swidas wrestle or with foolish Pannuâ— goe to law with every man wee meet And yet some as if they did delight to vex their owne soules like the Ethiopians who as Diodorus relates lame themselves if their King be lame will bee 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 small 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 wore 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 Salamanders 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 outlive many of the other And lastly I might shew that if wee suffer not here with patience we shall suffer hereafter with griefe for the wages of anger is judgement even the judgement of hell fire Math. 5. 22. But two and twenty yards is enough for a peece CHAP. XX. That they beare injuries patiently because their sinnes have deserved it and a farre greater affliction 4. HE suffers his enemies reproaches and persecutions patiently because his sins have deserved it and a farre greater affliction David felt the spight of his enemies but he acknowledgeth his sinne to be the cause 2 Sam. 16. 11. and God the Author Psalm 39. 8. From which consideration hee drawes this inference I should have beene dumb and not have opened my mouth because thou didst it Vers. 9. and so goeth on remove thy stroake from me for I am consumed by the blow of thine hand Vers. 10. Whatsoever is the weapon it is thy blow Whence it hath always beene the manner of Gods people to looke up
lay hid like the Moone he shines cleerest in the night of affliction If it made for the honour of Sâ—ul and all Israel that he had a little Boy in his Army that was able to incounter that selected great Gyant Goliah of the Philistims and overcame him how much more doth it make for Gods glory that the least of his adopted ones should be able to incounter foure enemies The World 1 John 5. 4. The Flesh. Gal. 5. 24. The Devill 1 John 2. 14. The Death Rom. 8. 36. 37. The weakest of which is 1 The Flesh. 2 The World Now the Flâ—sh being an home-bred enemy a Dalilah in Samsons bosome a Judas in Christs company like a Moath in the Garment bred in us and cherished of us and yet alwayes attempting to fret and destroy us and the world a forraigne foe whose Army consists of two wings Adversity on the lefthand Prosperity on the right hand Death stronger than either and the Devill stronger than all And yet that the weakest childe of God onely through saith in Christ a thing as much despised of Philistims as Davids sâ—ing and stone was of Goliah should overcome all these â—oure wherein he shewes himselfe a greater Conquerour than William the Conquerour yea even greater than Alexander the Great or Pompey the Great or the Great Turke for they only conquered in many yeares a few parts of the World but hee that is borne of God overcommeth the whole World and all things in the world 1 John 5. And this is the victory that overcommeth the World even our faith Vers. 4. And makes not this infinitly for the glory of God Yea it makes much for the honour of Christians For art thou borne of God hast thou vanquished the World that vanquisheth all the wicked Blesse God for this conquest The King of Spaines overcomming the Indies was nothing to it If Satan had known his afflicting of Job would have so advanced the glory of God manifested Jobs admirable patience to all Ages made such a president for imitation to others occasioned so much shame to himselfe I doubt not but Job should have continued prosperous and quiet for who will set upon his Adversary when he knoweth he shall be shamefully beaten This being so happy are they who when they doe well heare ill but much more blessed are they who live so well as that their backbiting Adversaries seeing their good workes are constrained to praise God and speake well of them CHAP. IV. That God suffers his children to be afflicted and persecuted by ungodly men that so they may be brought to repentance NOW the Reasons which have chiefly respect to the good of his children in their sufferings being thirteene in number are distinguished as followeth God suffers his children to be afflicted by them 1 Because it Brings them to repentance 2 Because it Workes in them amendment of life 3 Because it Stirs them up to prayer 4 Because it Weanes them from the love of the World 5 Because it Keeps them alwayes prepared to the spirituall combate 6 Because it Discovers whether we be true beleevers or Hypocrites 7 Because it Prevents greater evils of sinne and punâ—shment to come 8 Because it makes them Humble 9 Because it makes them Christtheir head 10 Because it Increaseth their Faith 11 Because it Increaseth their Ioy and thankefulnesse 12 Because it Increaseth their Spirituall wisedome 13 Because it Increaseth their Patience First the Lord suffers his children to be vexed and persecuted by the wicked because it is a notable meanes to rouze them out of carelesse security and bring them to repentance be openeth the eares of men saith Elihu even by their corrections that he might cause man to turn away from his enterprise and that he might keâ—pe back his soule from the pit Job 33. 16 17 18. The feeling of smart will teach us to decline the cause Quiá sentio paenam recogito culpám saith Gregory the Great punishments felt bring to my consideration sinnes committed Those bitter sufferings of Job toward his later end made him to possesse the iniquities of his youth Job 13. 26. Whereby with Salomons Eâ—is-dropper Eceles 7. 21 22. he came to repent of that whereof hee did not once suspect himselfe guilty it made him not thinke so much of what hee felt as what hee deserved to feele in like manner how doe the clamours of Sâ—tan our owne consciences and the insulting World constraine us to possesse even the sinnes of our youth There needs no other Art of memory for sinne but misery Sathans malice not seldome proves the occasion of true repentance and so the devill is overshot in his owne Bow wounded with his own 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 Counsellours 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 againe to the Lord Lam. 3. 40. Manasses also the King of Judah that horrible sinner never repented of his Idolatry Murder Witchcraft c. Till he was carryed 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 Chron. 33. 11 12. Yea read his confession for hee speakes most feelingly and you shall see that the prison was a meanes of his spirituall inlargement Even Vipers being lasht cast up all their poyson 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 be friend 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-hearted and pitilesse Nabals which refused to fill his belly with the husks of the swine And indeed seldome is any man throughly awaked from the sleepe of sinne but by affliction but God by it as it were by a strong purge â—â—pties and evacuates those supersluities of malice envy pride security c. wherewith we were before surcharged The Serpents enmity may be compared to the Circumcision-kâ—ise which was made of stone unto Ruâ—arâ—e which is full of choler yet doth mightily purge choler or to the sting of a Scorpion which though it be arrant poyson yet proveth an excellent remedy against poyson For this or any other affliction when we are in our full careere of worldly pompe and jollity pulleth us by the
leane meate of adversity 138. the more guilty the more impatient 96. Philosophers endued with great patience 192. yet come not neare a Christian 193. how to know whether our patience and other graces be right 202. rules to be observed in bearing 2â—4 touching thoughts 216. words ibid. actions 217 Paine wee feele more the fingers paine then the health of the whole body 344. our paine will soone cease our joyes never 343 Peace of conscience what a great blessing 125 Perseverance the truth of grace alwayes blest with perseverance 314. it is the gift of God ibid. the crowne of all 〈◊〉 279 Pleasures of the body are poysons to the soule 56 Poverty before affliction more contemptible then dishonesty 86 Prayer the key of Heaven 315. the hand of a Christian ibid. all our strength lyes therein 315. prayers and teares the Churches Armour ibid. patience and prayer the weapons of a Christian 218. prayer can doe all things 3â—5 it even overcommeth God himselfe 316. pray in faith ibid. inducements to prayer 362. Prayer for the Morning 363. a Prayer for the Evening 373. a Prayer for all times 382. none ever came to Christ with a lawfull suite and was denyed 316. yea he gives before we aske ibid. and more then we aske 33. 317. hearty prayer not in our owne power it is the gift of God 319. which hee doth not alwayes bestow in the sam measure ibid. not fall into prayer without preparation 320. wee must not only pray ibid. seeming deâ—yalls must encrease the strength of our cryes 321. in affliction pray our selves in sicknesse get others to pray for us 318. because in extremity we may not be able to pray ibid. we have the benefit of Christ intercession in Heaven 318. and of all the Saints prayers on Earth ibid. affliction makes us servent in prayer 〈◊〉 granting our suites not alwayes an effect of love 352. denyalls better then grants in some cases ibid. in unfit supplications we are most heard when repelled 351. we must not measure Gods hearing us by his present answer 352. not his present answer by our owne sence 353 Prayse to the godly to be dispraysed of the wicked 157. and a disprayse to be praysed of them ibid. Prepared affliction keeps us prepared to the spirituall combat 43 Presence of Gods Spirit and grace many times yet perceive it not 317. yea when we complaine for the want of it ibid. Pride how proud we are by nature 63. an humble pride 350. selfe-confidence is pride without wit 66. we thinke too well of our selves till the Crosse confuteâ— us 63. God lets proud men fall into some soule sinne that they may the better know themselves 64. if we would thinke worse of our selves wee should be better thought of 121. Pride makes us over apprehensive of wrongs 121 Profit we are apt to shrinke from Christ when our profits or pleasures shrinke from us 348 Promises are all generall excluding none that repent and beleeve 297. where is no Commandement there is no Promise 177. if we want Gods Word in vaine we look for his aide 177 Prosperity makes us drunke with the love of the world 35. but the Crosse brings us to our selves againe 36. Prosperity is â—o Religion as the â—vy to the Oake 37. nothing carryes us so farre from God as his favours 41. riches honour health c. would shipwrack the foule if they were not cast over-board 328. it were ill for us if permitted our owne choosers 351. the more prosperity the lesse piety 25. Prosperity no signe of felicity 232. not to judge the better of men for prosperity nor the worse for their misery ibid. long continued prosperity a fearefull signe of judgement 324. of which many examples 325. how apt men are to deceive themselves in thinking God favours them because they prosper 326. what we think most pleasing is most plaguing 327. nature is jocund while it prospereth 347. but to be equally good in a prosperous and adverse condition deserves prayse â—48 if outward things frame not to us let us frame our mindes to them ibid. Punishment we may often read our sinne in our punishment 120. the punishment of our enemies 248. it is deferred not remitted 250 R RAâ—gning the way to it is by suffering 69 Rayling in rayling at us they shame themselves 147 Release God not onely releaseth his but makes their latter end more prosperous 279 Religion no true vertue where is no true Religion 193 Repentance how to know whether we have repented 23. signes of tryall touching repentance 289. true repentance begins at originall sinne 86. affliction brings to repentance 13 Report crediting of evill reports a signe of wickednesse or â—olly 161 Restitution without it no forgivenesse 20 Revenge we are commanded not to revenge 173. if we doe we lose Gods protection 177. neglect will sooner kill an injury then revenge 109. forgivenesse the most noble valiant wise divine and Christian-like revenge 101 Reward for suffering great 340. the greater our sufferings the greater our reward 345. let us looke up to the recompâ—nce of reward and we shall not with our burthen lighter ibid. S SAdnesse nothing will drive it away like living well 87 Safe the way to be safe is never to be secure 43 Salvation nothing availeable to salvation but faith 294 Sanctifie God will either be sanctified of us or on us 227 Satan chiefly prevayles by deception of our reason 87. he will set a fâ—ire glosse on the foulest sinne 87 Scoffe a Christian in name will scoffe at a Christian in deed 47. Scoffiâ—g at Religion no meane sinne 250 Sicknesse we remember not many yeares health so much as one dayes sicknesse 338 Silence nothing more vexeth an enemy then silence 153. the best answer to reproaches is no answer 155 Sinne and punishment inseparable 23. sinne the ground of all griefes 118. the sting of all troubles 189 God doth not meerely though mainly chastisâ— for sinne 21. our sinnes weaken us strengthen our enemies 2â— one sinne keepes possession for Satan aswell as twenty 17. and is enough to condemne ib. small sinnes bring great danger 18. small sins not to be ventured on 179. a godly man feares more the least sin then the greatest trouble 181. be our sins great Gods mercies are infinite 286. be they great and many so they be not wilfull they shall not condemne us 285. what displeaseth us shall never hurt us 290. sinnes upon repentance are so remitted as if they had never beene committed 288 Christ calls onely heavy laden siâ—ners 300. Originall sin the most soule and hatefull of all 86 Sivill honesty how short it comes of Christianity 203 Sorrowes shall not be violent or shall not last 269 Soule neitheâ— Satan nor our enemies can hurt our soules 266 Speake the worsâ— evill men speake of us the better 157. and the better the worse 159. if another speake evill of thee call not him but thy selfe to account 121 Spirit a sound spirit will beare his infirmity 139. a good spirit will be a mans Crosse-bearer 98. the palate but an ill judge of spirituall things 327 Suffering when thou sufferest looke up from the instrument to God the author and to sinne the cause 116. it is nothing to what we have deserved 339. our sufferings doe not satisfie Gods justice for sinne 71. A blessed and happy thing to suffer for Christ 357. it is the greatest preferment that God gives in this world 358 an â—â—ard matter to thinke suffering a speciall favour but so it is 359. God loves those best whom he seemes to favour least ibid. commonly the measure of oâ—r sufferings is according to the measure of graâ—e in us and Gods love to us 324. our sufferings require patience with thankfulnesse 129. we must suffer willingly cheerefully and thankfully 206. a Christian rejoyceth in his sufferings 205. our sufferings are counterpoysed with answerable blessings 124. and as our sufferings exceed so doe our comfortâ— 313. Satan makes suffering seeme more difficult then it is 210. suffering the way to prevent suffering 108. we must suffâ—r patiently because we suffer justly 221. our sufferings shall be either short or tolerable 269. our sufferings are nothing compared with Christs 332. or the Saints in former ages ibid. T TEmptation the greatest not to be tempted 32â— in time of temptation a man is not a competent judge in his owne case 288 Thankfulnesse we must suffer with thankefulnesse 228. to give God thankes once in adversity more acceptable then to doâ— it many times in prosperity 359. we arâ— more apt to pray then give thankes because we are more sensible of our owne wants then Gods glory 81 Time when the time which God hath appointed is come he will deliver us and not before 276. wâ— must not prescribe him the time but waite 312. he will release us in due time that is in his time not in ours 276. he forbeares to try what is in us and what we will doe or suffer for him 312 Tryals small a signe of weakenesse in grace 329 Tribulation we must not rave in tribulation like the wicked nor be patient without sense as the Stoicks 228. but kisse the Râ—d we smart withall 230 V VAlorous nonâ— truly valorous bâ—t such as are truly religious 184 W WAnt where is no want is much wantonnesse 57 Wayâ— examples of such as miscarried being our of their way 177 Waite Gods leisure 311 Weary we are never weary of receiving soone weary of attending 348 Will the will is all in all with God 290. God accepteth the will for the deeâ— 319. the affection for the action ibid. Wise that which makes the body smart makes the soule wise 83 Wish we should strangely intangle our selves if wee could sit downe and obtaine our Wishes 355. none would bee more miserable then he that should cull out his owne wayes 356 World we are weaned from it by calamities 35 Workes the tenure of our salvation is not by a covenant of workes but by a covenant of grace 286 Worthy we are most worthy when wee thinke our selves most unworthy 289 Z ZEale must be mixed with knowledge and discretion 218 FINIS * Sin stigma tized * In a Treatise not yet Printed 3. 4. * In the cure of prejudis Prov. 31. 14. Job 9. 26. â—say 23. 1. Rev. 8. 9.
hath chosen us If a Convert comes home the Angels welcome him with Songs the Devils follow him with uproare and fury his old acquaintance with scornes and obloquie for they thinke it quarrell enough that we will no longer runne with them to the same excesse of riot 1 Peter 4. 4. That we will no longer continue miserable with them they envy to see themselves casheired as persons infected with the plague will scoffe at such of their acquaintance as refuse to consort with them as they have done formerly It is not enough for them to be bad themselves except they raile at and persecute the good He that hath no grace himselfe is vexed to see it in another godly men are thornes in wicked mens eyes as Job was in the Devils because they are good or because they are deerly beloved of God If a mans person and wayes please God the World wil 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 Caine 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 John 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 suite like the Harpe and the Harrow agree like two poysons 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 Winds and the Sea together yea that once to expect it were an effâ—ct 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 Reasons why The godly are so patient in their sufferings With other Grounds of comfort and Uses 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 Wisedome 3 It makes much for his glory when those graces which he hath bestowed upon his children doe the more shine through imployment 1. 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 bee 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 Jehâ—saphat 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 lesse 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 be Legious of devils and every one stronger than many Legions of men and more malicious than strong yet Christs little Flocâ— lives and prospers and makes not this exceedingly for our Makers for our Gardians glory Gods power is best made known in our weakens 2 Cor. 12. 9. And our deliverance is so much the more wondered at by how much the lesse it was expected Impossibilities are the best advancers of Gods glory who not seldome hangs the greatest weights upon the smallest wâ—ars as he doth those bottles of He â—ven being of infinite weight and magnitude in the â—of 〈…〉 where no man can make a feather hang and the massie substance of the whole Earth and Sea upon nothing Job 26. 7. 8. Yea the whole frame of the He â—vens have no other Columns or Supporters to leane upon then his mighty and powerfull word Gen. 1. 6 7 8. For what we leâ—st beleeve can be 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 over-mastering them then wholly to take them away Now if thy very enemies thus honour thee how should thy friends bought with thy precious blood glorifie thee But the sweetest of honey lieth in the bottome I passe therefore from the first to the second Reason CHAP. II. That it makes for the glory of his Wisedome 2. SEcondly it maketh for the glory of his marvellons and singular wisâ—dome 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 frankly speake the word Phil. 1. 12 13 14. The Apostles imprisonment was not the Gospels restraint but inlargement 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 Josephs brethren when they sold him into Aegypt And that devillish plot of Hamm against Mordecay and his people to the good of his Church in generall and of Joseph and Mordecay in particular Gen. 45. 8. 11. Hester 9. 1 2 3. Their plots to overthrow Joseph and Mordecay wereturned by a Divine Providence to the onely
â—are and maketh us know our selves My wants saith one kill my wantonnesse my poverty checks my pride my being slighted quels my ambition and vaine glory and as for sicknesse it cuts the throate of vices many saith Saint Austin have beene wickedly well that have beene inocently and piously sicke Yea I may call it the summe of Divinity as Pliny cals it the summe of Philosophy for what distressed or sick man was ever lascivious covetous or ambitious Hee envies no man admires no man flatters no man dissembles with no man despiseth no man c. That with Governours or Friends can by no meanes effect touching our amendment a little sicknesse or trouble from enemies will as Saint Chrysostome 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 dayes or weekes misery than many yeares prosperity could teach them untouched estates 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 True if gentlenesse would serve we should not smart for God like a good Surgion first strokes the Arme before he opens the veyne hee sends for us by his Ambassadors of the ministery yet we come not Let him fire our field as Absalom did by Joab we come presently Or perhaps he afflicts another to fright us as great mens Children are corrected by seeing others whipt or as Apollonius would tame Lyons by beating dogges before them for as God preacheth to us no lesse in his Judgements than his Word so when he strikes â—ffendors he would warne the standers by and a wise man sees himselfe falne or beaten in his neighbour Yea generous and ingenuous spirits desire to be taught abide not to be forced It is for Tyrants to compell for Asses to be compelled saith Erasmus A good naturd Horse saith Seneca will be governed even by the shadow of the wande whereas a resty Jade will not bâ— ordered by the spurre But if his word will not râ—le us as many till God come with a strong hand will hould their corruptions as fast as Pharaoh the Israelites his Rodde shall or if his Rodde will not yet serve his sword shall bee drencht in our gall and hathed in our blood Deut. 32. 41 42. Or if we scape for a time yet our preservation from one judgement is but our reservation to seaven more Levit. 26. Yea he will send a succession of crosses seaven more and seaven more and seaven to that to the conversion of his owne and the confusion of his enemies Vers. 14. to 39. When singing will not still the Child the Rod must Hard knots must have hard wedges strong asfections strong afflictious great corruptions great calamities to cure them So that God through thy stubbornnesse is forced to let lose Satan and wicked men upon thee least thou shouldest sleepe in security till thou didst sleepe in death eternalâ—y even for thy good And Affliction is but the shepheards dogge as Chrysostome speakes to fetch us into Christs Folde perhaps by Barking onely and then wee are more sâ—ard than hurt perhaps in his mouth and then the poore sheep thinks he will surely worry it but he is taught to fetch onely and therefore gripes not but onely carries and delivers it to his ma 〈…〉 er When Children have done a fault Mothers use to fright them with Bull-beggers the Childe thinks surely they will have him but the mother hath a double pollicie viz. to make them hate the fault and love them the better for they runne to the Lappe to hide them and then will she make her owne conditions and so the very end which God aimes at in setting those Adders upon thee is that thou shouldst turn thine Eyes inward that thou mayst see for what thou sufferest prie narrowly into thine owne forepast actions which if thou dost an hundred to one thou wilt finde sinne it may be this very sinne the cause of thy present affliction and untill thou dost siâ—t and try thine owne heart for this Achan and finde out which is thy Isaac thy beloved sinne looke for no release but rather that thy sorrowes should be multiplyed as God threatned Eve Wherefore lyest thou on thy face said God to Joshua Israel hath sinned up search diligently c. Josh. 7. 10. 11. What evill hast thou done said the Marriners to the distressed Prophet that this evill is come upon us Let every such Jonas reflect upon himselfe and say What evill have I done what sinne have I committed or admitted or what good have I omitted or intermitted be it but one single sinne whether spirituall pride or rayling upon honest men in a handsome Language or the like and having found out the cause greive for it turne from it One flaw in a Diamond takes away the lustre and the price one man in Law may keepe possession one Puddle if we wallow in it will deâ—ile us one peice of Ward land makes the Heire lyable to the King one sinne keepes possession for Satan as well as twenty one poyson-full Hearbe amongst many good ones may put death in the pot and so take away the goodnesse from the rest as if there were none in it wholsome Besides how were the Angels in heaven punished for one fault Achan for one saâ—reledge Mirriam for one slander Moses for one unbeleefe Anaâ—â—as for one lye Ely for his Indulgence onely David for his love to Bathsheâ—a onely c. Wherefore looke to it for if we spare but one Agag it may cost us a Kingdome and such a Kingdome as is farre beter than the Kingdome of Saul 1 Pet. 1. 4. Neither say of thy sinne as once Lot of Zoar is it not a little one for though men may yet God will not winke at small faults especially in his owne A little prick being neglected may fester to a gangreene As what is a mountaine of Earth but an accumulation of many little dusts or what is a flood but a concurrence of many little drops a small leake will sinke the Vessell unstopt whereas a great one will not doe it if well kalked The weakest Instrument be it but a Bodkin can peirce the flesh and take away the life unarmed whereas Armour of proose will even beate off Bullets Besides whereas our greatest goodnesse merits not the lâ—ast glory our least wickednesse deserves great paine The wages of sinne small or great is death Rom. 6. 23. bad worke sad wages Wherefore lâ—t his correction bring forth conversion cleanse your hands yee sinners and purge your hearts yee double minded Jam. 4. 8. Not your hands onely with Pilate but your hearts with David yea and your eyes too with Mary Magdalen if it be possible though dry sorrow may bee as good as wet whose eyes were a Laver and haire a Towell to wash and wipe
the feet of Christ. Humble thy selfe like the Ninivites Jona 3. 6. Who put sackcloth upon their loynes and ashes on their heads as those that had deserved to be as farre under ground as they were now above it An humble submission is the onely way to disarme Gods indignation and be rid of his Rod 1 Pet. 5. 6. By such a course as this Jacob appeased that Rough man Esaâ— Abigall diverted David from his bloody purposes the Syrians found favour with Ahab that None-such as the Scripture styles him 1 Kingâ— 20. 32 33. Sinne bringeth judgement and onely Repentance preventeth it Thy sinne hath kindled the fire of Gods wrath and onely Repentance is as water to quench this fire King Edward the first riding furiously after a servant of his that had displeased him with a drawne sword in his hand as purposing to kill him seeing him submit and upon bended knee suâ— for his life not onely spared him but received him into favour goe thou and doe the like be thou but throughly sorry for thy sinâ—e my soule for thine God will be throughly satisfied yea grow better by it and God will love thee the better for it As Lovers are wont to bee best friends after falling out for as bones out of joynt joyned again are stronger than before so when God and we are reconciled by repentance his asfections are stronger to us than before The repenting Prodigall received such tokens of favour as his elder brother who never brake out into that Ryot never did And whom did Christ honour with his first appearance but Mary Magdalen and the Angell but Peter Goe saith he and tell his Disciples and Peter that he will goe before you into Galilee Mar. 16. 7. Though Peter had sinned above the rest yet repenting he is named above the rest Otherwise contrition without reformation which is but like the crouching of a Fox that being taken in a snare lookes lamentably but it is onely to get out will not prevaile with God he will nevr leave pursuing thee till the traytâ—rs head be throwne over the wall None so lewde but will seeme conformable when aprehended or if they Ryot in the Goale of their durance yet when the Session comes they begin to be a little calme put off their disguises of dessolutenesse and put oâ— some modesty and semblance of humiliation yea then they change their Appâ—rrell their garbes their lookes and all to appeare civill Or let the Fox be chayned up he will no more worry the Lambs Pharaoh could relent when he felt the Plagues but when they were over so was his repentance but what saith the Scripture Hee that confesseth and forsaketh his sinne shall find mercy Prov. 28. 13. Confession and confusion of sinne must goe together yea there must bee a parting with the right Eye in regard of pleasure and the right Hand in regard of profit As for example hast thou swallowed some unlawfull gaine and wouldst thou passifie God and thy Conscience Vomit it up againe by restitution for where is no restitution of things unjustly gotten their sinnes shall never be forgiven as Saint Austin speakes Non tollitur peccatum nisi restitutur oblatum For Repentance without restitution is as if a theefe should take away thy purse aske thee pardon say hee is sorry for it but keepes it still in which case thou wouldst say hee did but mocke thee But Pallas with all the graces may call Briareus with his hundred hands to bind this Jupiter and all in vaine Wherefore I proceed The skilfull Chirurgion when he is lanching 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 bee 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 â—â—ing away the rod otherwise he must looke 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 doe 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 like a child that cries out of his shoe when the fault is in his foote or the sick Patient who faults his bed when hee should his backe Why groanest thou under thy burden and cryest 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 But if thou refusest to be reformed thou hatest to be healed Alas every Cain will groane under the penalty whereas a David will grieve for the iniquity but the one trembles as a slave whereas the other fears as a sonne and hee that mournes for the cause of his punishment shall mourne but a while but he that mourns onely for the punishment and not for the cause shall mourne for ever the soule can not live while the sin lives one of the two must dye the corruption or the Person but Repentance is a Supersedeas which dischargeth both sin and sorrow moving God to be mercifull the Angels to be joyfull Man to be acceptable and onely the Devill and his to be melancholly True God doth not meerely though mainely smite and chastise his Children for sin without any other respect all his afflictive acts are not punishments some are for the benefit of the Creature whether for probation or purgation or reformation and for the praise whether of his divine power or justice or mercy as appeares by our Saviours words touching him that was borne blind John 9. 3. For though his Parents had sinned in themselves and the man had sinned in his first parents yet it was not the guilt of either that was guilty of this blindnesse and the like we may collect from Jobs example Neverthelesse sinne is still the Originall as when the headakes and the members are sicke the fault is in the stomacke For this cause saith the Apostle of the beleeving Corinthians many are weake by lingering diseases many sicke by sharpe and grievous maladies and many sleep are dead out-right 1 Cor. 11. 30. Hence our so many diseases miseries maladies troubles without terrours within it is this theefe in the Candle that wasts us this fly in the Box that corrupts us this traytor in the heart that betrayes and exposes us to all perils In which regard it was a sound and savory reply of an English Captaine at the losse of Callice who when a proud French-man tauntingly demanded when will you fetch Callice againe answered when your sin 〈…〉 es shall weigh downe ours What
of Israel Judg. 3. 9 15. Elisha 2 Kings 6. 18. Hezekiah 2 Kings 19. 15 16. Stephen Acts 7. 59 60. And lastly in Jehosâ—phat who being told that there was a great multitude comming against him from beyond the Sea out of Aram it followes That Jehosaphat feared and set himselfe to seeke the Lord and proclaimed a fast throughout all Judah Yea they came out of all parts and joyned with him to enquire of the Lord 2 Chro. 20. 3 4 13. Neither doth it make us alone which suffer earnest in prayer but it makes others also labour in prayer to God for us 2 Cor. 1. 10 11. Acts 12. 5 12. As what true members participate not some way of the bodyes smart It is onely a Nero can sit and sing whiles Rome burnes whence we are taught to pray in the plurall number Our Father and certainely he cannot pray or be heard for himselfe that is no mans friend but his owne No prayer without faith no faith without Charity no Charity without mutuall intercession But I proceed Crosses are the files and whetstones that set an edge on our Devotions without which they grow dull and ineffectuall Ionah sleepes in the Shippe but prayes hard in the Whales belly Prayer is the wing of the soule wherewith it flyes to Heaven as meditation is the Eye wherewith wee see God But our hearts are like â—lintstones which must be smitten ere they will cast out these sparkes of devotion Christ never heard of the Canaanitish woman untill her daughter was miserably vexed with a Divell but then shee comes to him and doth not speake but cry need and desire have raised her voyce to an importunate clamour The God of mercy is light of hearing yet he loves a loud and vehement solicitation not to make himselfe inclinable to grant but to make us capable to receive blessings And indeed the very purpose of affliction is to make us importunate hee that heares the secret murmurs of our griefe yet will not seeme to heare us till our cryes be loud and strong as Demosthenes would not plead for his Client till he cryed to him but then answered his sorrow Now I feele thy cause Prayer is as an Arrow if it be drawne up but a little it goes not farre but if it be puld up to the head flyes strongly and pearses deep if it be but dribled forth of carelesse lips it falls downe at our feet the strength of our â—jâ—culation sends it up into heaven and fetches downe a blessing The Childe hath escaped many a stripe by his loud crying and the very unjust Judge cannot endure the widdowes clamour So unto servent prayer God will deny nothing Whereas heartlesse motions doe but teach us to deny Fervent sutes offer violence both to earth and heaven so that if we aske and misse it is because we aske amisse wee beat back the flame not with a purpose to suppresse it but to raise it higher and to diffuse it We stop the streame that it may swell the more and a deniall doth but invite the importunate as wee see in the Canaanitish woman Mat. 15. Our holy longings are increased with delayes it whets our appetite to bee held fasting and whom will not Need make both humble and eloquent If the case be woefull it will bee exprest accordingly the despaire of all other helpes sends us importunately to the God of power but while money can buy Physicke or friends procure inlargement the great Physitian and helper is not sought unto nor throughly trusted in It is written of the children of Israel that so soone as they cryed unto the Lord hee delivered them from their servitude under Eglon King of Moab yet it is plaine they were eighteene yeares under this bondage undelivered Judg. 3. 14 15. Doubtlesse they were not so unsensible of their owne misery as not to complaine sooner then the end of eighteene yeares the first houre 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 wee felt our want or wanted not desire wee could speake to God in no tune but cries and nothing but cries can peirce 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 winde 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 Joseph some in body as Lazarus others in goods as Job others in liberty as John In all extremities let us send this messenger to Christ for ease faithfull and servent prayer if this can but carry the burthen to him he will carry it for us and from us for ever Neither can we want incouragement to aske when as the sicke of the palsie but asked health and obtained also forgivenesse of sinnes When Solomon but desired wisedome and the Lord gave him wisedome and honour and abundance of wealth When Jacob asked but meat and cloathing and God made him a great rich man When Zacheus desired onely to â—â—ave a sight of Christ and was so happy as to entertaine him into his hâ—use into his heart yea to be entertained into Christs kingdome We doe not yea in many cases we dare not aske so much as God is pleased to give Neither dost thou O Saviour measure thy gifts by our petitions but by our wants and thine owne mercies True if the all-wise God shall fore-see that thou wouldest serve him as the prodigall sonne served his father who prayed but till he had got his patrimony and then fâ—rsooke him and spent the same in Ryot to the givers dishonour as too many use 〈◊〉 the Ocean of Gods bounty as we doe the Thames it brings us in all manner of provision cloathes to cover us fuell to warme us foode to nourish us wine to cheâ—re us gold to enrich us and wee in recompence soyle it with our rubbish filth common shores and such like excretions even as the Cloud that 's lifted up and advanced by the Sunne obscures the Sun In this case he will either deny thee in mercy as hee did Saint Paul 2 Cor. 12. 8 9. and our Saviour himselfe Math. 26. 39. or graunt thee thy requests in wroth as he did a King to the Israelites and Quayles wherewith hee fed their bodyes but withall sending leannesse into their soules Psal. 106. 15. And well doth that Childe deserve to be so served who will lay out the money given him by his father to buy poyson or weapons to murther him with Wherefore let thy prayers not onely be fervent but frequent for thy
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
from the stone to the hand which threw it and from the effect to the cause What saith Joseph to his envious brethren that sold him into Aegypt ye sent not me hither but God Gen. 45. 8. And Job being robbed by the Sabeans they being set on by Satan doth not say the Devill tooke away or the Sabeans tooke away but the Lord hath taken away Job 1. 21. And David speaking of his sonne Absaloms treason I was dumbe and said nothing why because it was thy doing Psalm 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 Priest 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 hee was a sinner yet taking upon him the sinnes of the whole World he knew those sinnes had deserved as much and therefore he is silent Matth. 26. 62 63. It is true other reasons are given as that hee answered nothing because it was now his time to suffer not to doe his worke was now to be crucified and not to be dignified or as another hee spake not a word to Herod because Herod had taken away his voice in beheading John Baptist but this without doubt was the maine reason Even in like manner it is with the truely 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 like little Children who if they fall will have the ground beaten their false griefe is satisfied with fained revenge But they looke higher even to God that occasioned it Or if they be angry they turne their malice from the person which punisheth them to the sinne by which and for which he came to have leave and power to punish them and to themselves for committing such sins The cause of their suffering doth more vex them than the things which they suffer and they grieve more for the displeasure of God than for the strips of his displeasure It is not the punishment but the cause of it makes them sorrowfull And indeed to speake home to every mans conscience why are we patient or impatient it is worth the noting when sinne lyes light then reproaches and contempt lye heavy whereas if we truely feele the weight of sinne all indignities will be as nothing Or thirdly in case they doe returne an answer it is after the manner of Epictetus who would not deny the sinnes 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 he was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth hee that his Highnesse hath left me any thing Yea suppose we lose all we have our goods are furthest off us and if but in these we smart we must confesse to find favour Or admit they hurt our bodyes or kill us which they may soone doe if God but give leave for our life even the best of us is but like a bubble which Boyes blow up in the ayre and presently againe blow into meere ayre Caesar goes an Emperour to the Senate is brought a Corps home againe What ever I say befals us this would be our meditation he that afflicted me for a time could have hold me longer he that touched me in part could have stricken mee in whole he that layd this upon my body hath power to lay a greater Rod both upon my body and soule without doing me the least wrong That all crosses and curses temporall spirituall and eternall even from the paines of the damned to the very Itch as Moses sets downe Deut. 28. 27. are deserved and come not upon us against equity equity I say in respect of God not in respect of men they come from a just Author though from an unjust instrument And that Sinne is the ground of all our griefes the source of all our sufferings wickednesse the roote of our wretchednesse that we are disciplind is from our defects is a truth undenyable appeares plainely for first God affirmes it Deut. 28. Isay 57. 17. Hosea 13. 9. Jer. 30. 15. 4 18. Secondly his servants confirme it 1 Chron. 21. 17. Isay 64. 5. Dan. 9. 7 8. c. Lam. 1. 5. 8. 3. 39. c. Ezra 9. 13. Luke 23. 41. Thirdly good reason makes for it sinfull men smite not their dogs much lesse their children without a cause and shall we think the just God will smite without just cause his Judgements saith a Father are sometimes secret alwayes just No misery had ever afflicted us if sinne had not first infected us What 's the reason we all dye it could not be in justice if wee had not all sinned and so of all other evills even sicknesse originally proceeds from sinne and all weaknesse from wickednesse one man languisheth of a Consumption another labours of a Feaver a third is rackt with the Gowt a fourth swolne with the Dropsie a fift hath his soule let out with a sword every one hath a severall way to bring him to the common end death but sinne is the universall disease Death passed upon all for all have sinned Rom. 5. 12. James 3. 2. Yea as we brought a world of sinne into the world with us so since â—ach man hath broken every one of Gods ten Lawes ten thousand times and ten thousand wayes which is farre from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good Ephes. 4. 22 23. and every sinne helpes for as originall sinne is the originall cause of death so actuall sinnes hasten it But to conclude in generall that sinne is the cause we suffer is not sufficient for commonly no judgement comes from God but some particular provocation of man
went before it the hand of Divine Justice seldome makes us smart without some eminent cause fore-going therefore David seeing a famine in the Land inquires for the particular provoking sin 2 Sam. 21. 1. so when we suffer our question should be what have wee done yea what have wee done in the same kinde for oftentimes wee may reade our sinne in our punishment as it fared with Adonibezeck Judg. 1. 7. and many other mentioned in Scripture Sodome was burnt with fire unnaturall as they burned with lust unnaturall Absaloms chiefe pride lay in his haire and that became his halter Salomon dividing Gods Kingdome had his owne Kingdome devided David hath slaine Uriah with the sword therefore the sword shall not depart from his house Dives would not give Lazarus a crum Lazarus shall not bring Dives a drop Judas was the instrument of his Masters death he shall be the instrument of his owne death Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage and carry him about the world in triumph But Tamberlaine having conquered that bragging Turke carried and carted him through all Asia to be scorned of his owne people For instance is any one censured reviled and persecuted of lewde men for being religious let him reflect upon his life past and happily their revilings and persecutions will bring to his remembrance that he himselfe before his conversion hath likewise censured reviled or persecuted others It may be his naturall spirituall or politicall parents in some kinde or other as who can plead innocency herein And he that is not humbled for his sinne is not yet justified from his sinne Yea so often as thou remembrest thy sinnes without griefe so often thou repeatest those sinnes by not grieving Dion of Syracuse being banished came to Theodorus Court a suppliant where not presently admitted he turned to his companion with these words I remember I did the like when I was in the like dignity He called his deeds past to a new reckoning So when thou receivest an injury remember what injuries thou hast offered look 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 patiently when we know wee suffer justly To looke for good and to doe bad is against the Law of Retaliation Or secondly is any one wronged in his good name without giving the least cause of scandall either at present or heretofore which troubles him above measure let him neverthelesse reflect upon himselfe and perhaps he shall finde the cause lie lurking in his owne bosome as thus it may be thou hast not defamed thy neighbour but hast thou not delighted to heare others speake evill of him hast thou beene tender of his reputation and as much as thou couldest vindicated his good name Or thirdly doth not a proud heart make thee over apprehensive of the wrong does not the injury seeme great to thee because thou seemest great to thy selfe if so be but little and lowly in thine owne eyes and the wrong will seeme lesse for no man can sweetlier put up disgraces from others than hee who hath first learned to despise himselfe Yea this Straw diadem hurts none but the proud and impatient for suppose thou findest here but hard fare and as ill drest a poore hungry humble soule will downe with all well enough Or fourthly hath not selfe-conceitednes broken thy credit probably if thou wouldest thinke worse of thy selfe thou shouldest be better thought of But commonly all is well while we are well esteemed yea with many their reputation is more cared for than their God Neither would he be censured for sinne that fears not to be damned for it If this hath beene thy case hence-forward let it trouble thee more to dâ— a fault then to heare of it and when thou art evill spoken of by another call thy selfe to account before him it may be thou deservest iâ— be more sorry that it is true then that it is knowne Or lastly admit men charge thee wrongfully and thou canst not finde out thy sin by thy punishment yet know that what thou sufferest is most just in respect of God who is the Author and who does not alwayes punish sinne in kinde As for example how many Murthers have beene punished in a mutenous word the tongue in some rash language hath scourged the iniquity of the hand One hath done many robberies scap't many searches at last when all hath beene forgotten he hath beene hanged for accessary to a Theft he never knew Suspected felony hath often paid the price of an unknowne Râ—pe And they that have gone away with unnaturall filthinesse have yet clipt off their dayes with their owne coyne so that still Gods Judgements are just even when mâ—ns may be unjust which in all cases would be acknowledged as the godly ever doe Mauricius that good Emperour when hee his wife and his five sonnes were taken his wife and sonnes put to death and himselfe waiting for the like fatall stroke could conclude thus Just art thou O Lord in all thy wayes and holy in all thy workes as it is in the Psalmes And a Martyr when hee was burning at a stake Welcome flames my sinne 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 as to returne like for like hence-forward lay thy hand upon thy mouth and say with Job Once have I spoken but I will answer no more yea twice but I will proceed no further Job 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 hâ—ud strikes whether by a Plurisie 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 Clock goe without a weight to move it or a Keeper to set it no. Now this being premised namely that wee 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 rayle curse or cast stones at us have we never so much power and opportunity to do it Yea admit some Abishai would doe it for us how should we not say let him alone
the indignities offered to God then of our owne dangers And certainly no ingenuous 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 injury it is said his meeknesse was such that he gave them not a word Numb 12. But when the people had fallen to idolatry and he heard them murmure against their Maker hee spares neither Aaron nor the people but in a godly â—it of zeale takes on at them yea breakes the Tables in peeces Exod. 32. A meeke Lambe in his owne cause a fierce Lyon in Gods Yea it was alwayes his manner to plead the peoples cause to God with prayers and teares but Gods cause against the people with sword and revenge And thus it fared with David who was a man deafe and dumb and wholly senselesse at Shemeiâ— private reproach when he cursed him cast stones at him called him murtherer and wicked man 〈◊〉 Sam. 16. But not so at Goliahs publick 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 And our Saviour Christ who suffered himselfe to bee spit upon buffeâ—ed crowned with Thornes c. without giveing an angry word s but when hee saw the Temple abused hee burned in a zealous anger against them tooke a s 〈…〉 rge and whipt the buyers and sellers ouâ— saying Yee have made my Fathers house a den of theeves Matth. 21. 12 13. 3. Touching our actions whether it be in thine owne cause or in the cause of God and Religion thou mâ—ist not be a revenger All that private persons can doe is either to lift up their hands to Heaven for redresse of sinne or to lift up their tongues against the sinne not their hands against the person Who made thee a Judge is a lawfull question if it meet with a person unwarranted True Phinâ—as in the case of Zimry and Cozby lift up his hand and thrust them both through with a Speare And when Moses saw the Aegyptian smiting the Hebrew hee smoate the Aegyptian but they had peculiar warrants signed from Heaven either by instinct or speciall command which we shall expect in vaine Well may we flee from danger as Jacob fled from Esau Moses from Pharoah David from King Saul Elias from Jesabel Paul from the Damascens and Christ himselfe from the Jewes And expect to finde comfort in our flight even a City of refuge as Jacob found favour in Labans house Moses a rich Father-in-Law Elias an Angel to feed him Paul spirituall brethren to comfort him besides the Holy Ghost the true Comforter But the weapons of a Christian in adversity ought onely to be patience and prayer fâ—r as Theodoret saith if Muentius and Maximinian in the heat of zeale shall rayle on wicked Julian at a Feast justly may their deaths be cast upon their petulancy but not upon their Religion Yea the Counsell of Eleberis decreed that if any man did take upon him to breake downe the Heathens Idolls and were slaine in the place that hee should not bee reckoned among the Martyrs Indeed God so loves this heat of zeale in all the carriages of his servants that if it transport us too farre hee pardoneth the errours of our fervency rather than the indifferences of lukewarmenesse as may be seene in that act of Moses when being wroth with the people about the malten Calfe hee brake the Tables in peeces Exod. 32. Neverthelesse if we shall either out of superstition or presumption doe that we have neither calling nor warrant for out of the word such our workes be our intention what it will are but the blinde whelpes of an ignorant zeale and an unadvized zeale when knowledge is not made the Pilot of devotion may bee more prejudiciall than a cold râ—misnesse Swift horses without a skilfull waggonâ—â— and full sayles without a good Pilot endanger more Objection Every base nature will be ready to offer injuries where they thinke they will not be repaid he will many times beat a Coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if hee clap his tayle 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 counter-snarle there 's not a Dog dares meddle with him Answer Neverthelesse avenge not thy selfe but give place unto wrath and that for conscience sake Rom. 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 yee 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 hee beare the sword for nought Rom. 13. 4 5 6. 1 Peter 2. 14. Now in this case he that hath endammaged me much as you have some that will deprive men of their possessions and then perswade them to be content cannot plead breach of charity in my seeâ—ing his Restitution and because patience without discretion wrongs a good cause I will so mit 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 be bold with that Crow durst not doe 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 harmelesnesse let me goe for a Sheep but whosoever will be tearing my fleece let him looke to himselfe Diogenes the Stoicke 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 goe unpunished than 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 affirmed in Philosophy viz. That choller doth sometime serve as a whetstone to vertue is made good Divinity by Saint Paul Be angry but sinne not Ephes. 4.
mans meat proves another mans poyson let it bee acknowledged that the fault is not in the meat but in the stomack and that it is the wickednesse of our hearts and want of a sincere endeavour to make good use of Gods corrections which causeth him to withdraw his blessing from them Wherefore let it provoke us as we love our selves as wee love our soules through all the transitory temporary momentary passages of this world first to strive after and then to preserve the life of our lives and soule of our soules sincerity and integrity Againe if Afflictions which are in their owne nature evill and unto others strong temptations to sinne by the goodnesse of God doe make so much for our advantage and benefit here and hereafter If our Heavenly Father turnes all things even the malice of Satan and wicked men yea our owne sinnes to our good Rom. 8. 28. If for our sakes and for his name sake he even changeth the nature and property of each creature rather than they shall hurt us as it is the nature and property of fire to burne yet thaâ—â—â—hement fire in Nebuchadnezzars furnace did not â—urne the three servants of God It is proper to the Sea to drowne those that be cast into it yet it did not drowne the Prophet in the very depth of it It is proper for bungry ravenous Lyons to kill and devoure yet they did Daniel no harme And the like when we need their helpe It is proper for the Sun to move yet it stood still at the prayer of Joshuah proper for it to goe from East to West yet for Hezekiahs confirmation it went from West to East It is proper for Iron to sinke in the Water yet it swoom when the children of the Prophets had need of it In like manner it is proper for affliction to harden and make worse as well as for riches and prosperity to insnare But as some simples are made by Art medicinable which are by nature poysonâ—ble So afflictions which are in nature destructive by grace become preservative And as evill waters when the Unicornes horne hath beene in them are no longer poysonable but healâ—hfull or as a waspe when her sting is out may awaken us by buzzing but cannot hurte us by stinging so fares it with affliction when God pleaseth to sanctifie the same as he doth to all that love him Rom. 8. 28. For of God it is without thankes to Affliction or our selves or our sinnes that we are bettered by them All the worke is thine let thine be the glory But lâ—stly for though we can never be thankefull enough for this yet this is not all that we should finde him a Saviour whom our enemies finde a just revenger That we should be loosed from the chaines of our sinnes and they delivered into the chaines of Plagues That the same Christ should with his precious blood free us that shall with his Word sentence them Againe if we were by nature the Seed of the Serpent children of the Devill and Subjects to that Prince which ruleth in the Ayre even that spirit which now worketh in these children of disobedience Ephes. 2. 2. We may learne by it to be humble and thankefull if changed to be the womans Seed children of God and members of Christ since we were once in so vilde a condition for God found nothing in us but Enmity 1 Cor. 15. 10. Rom. 7. 18. 25. We are not borne but new-borne Christians And whereas he might have left us in that perishing condition being bound to none and have chosen others he hath of his free grace adopted us and left others What 's the reason surely no reason can be given but O the depth only this I am sure of it is a mercy beyoâ—d all expression O my soule thou hast not roome enough for thankefulnesse Wherefore let it provoke us so to love him that we shew forth the vertues and fruits of him that hath called us and done all this for us 1 Pet. 2. 9. But I feare we forfeit many of Gods favours for not paying that easie rent of thankfulnesse For conclusion If we be the seed of the Woman and our enemies the seed of the Serpent let us goe before them in goodnesse as farre as God hath preferred us before them in mercy let us be able to say of our enemies as Job of his I have not suffered my mouth to sin by wishing a curse unto his soule Job 31. 30. Yea let us send downe water from our compassionate eyes and weepe for them by whom we bleed In briefe let us hate their opinions strive against their practise pitty their misguidings neglect their censures labour their recovery and pray for their salvation CHAP. XXXIV That though God disposeth of all their malice to his Childrens greater good yet they shall be 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 doe 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 onely extenuate their evill but give them occasion of boasting Ans. Although God disposeth it to the good of his children that he may bring about all things to make for his owne glory yet they intend onely evill in it as namely the dishonour of God the ruine of mens soules as I have proved in the Drunkards Character and the satisfying of their owne serpentine enmity and thirst of revenge We must therefore learne to distinguish betwixt the act of God and of an enemy as indeed Gods people doe When yee thought evill against me saith Joseph 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. God had no hand in doing the evill but God will have a hand in the disposing of it When Satan and wicked men have their wills even therein also is Gods will fulfilled for Gods will is the highest cause of all things Psa. 115. 3. 4. Yea the holy God challengeth to himselfe whatsoever is done in the City Amos 3. 6. but so as neither wicked mens sinnes shall taint him nor his decree justifie them the sinne is their owne the good which comes of it is Gods the benefit ours He doth well in suffering to be done whatsoever is evill done saith Saint Austin and is just in their injustice 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 because in the same thing which they did there was not the same cause for which they did it 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 some examples
limited with the condition of Faith and the fruit thereof unfained Repentance and each of them are so tyed and entayled that none can lay claime to them but true beleevers which repent and turne from all their sinnes to serve him in holinesse without which no man shall see the Lord Hebrews 12. 14. Isay 59. 20. But I want these qualifications without which how can I expect supportation in my sufferings or an happy deliverance out of them however it fares with beleevers whom Christ hath undertaken for yea I have such a wicked heart and my sinnes are so many and great that these comforts nothing concerne me for they that plow iniquity and sowe wickednesse shall reape the same Job 4. 8. Answer So our failings be not wilfull though they be many and great yet they cannot hinder our interest in the promises of â—od Admit thou art a great sinner what then art thou a greater sinner then Matthew or Zache 〈…〉 who were sinfull Publicans and got their livings by 〈…〉 ling and polling oppression and extortion then Mary Magdalen a common strumpet possest of many Devils then Paul a bloudy persecutor of Christ and his Church then the Theefe upon the Crosse who had spent his whole life to the last houre in ab 〈…〉 inable wickednesse then Manasses that outragious sinner and most wicked wretch that ever was an Idâ—later a malitious Persecutor of the truth a desiler of Gods holy Temple a sacrificer of his owne children unto Idols that is Devils a notable witch and wicked â—orcerâ—r a bloody murtherer of exceeding many the deare Saints and true Prophets of the Lord and on who did not runne headlong alone into all hellish impiety but led the people also out of the way to doe more wickedly then did the Heathen whom the Lord cast out and destroyed I am sure thou wilt not say thou art more wicked then he was and yet this Manasses this wretch more like a Devil incarnate then a Saint of God repented him of his sinnes from the bottome of his heart was received I cannot speake it without ravishing wonder of Gods bottomlesse and never â—â—fficiently admired mercy was received I say to grace and obtained the pardon of all his horrible sinnes and most abominable wickednesse and are not these and many the liâ—e 〈◊〉 written for our learning and recorded by the Holy Ghost to the end that we may gather unto our selves assurance of the same pardon for the same sinnes upon the same repentance and beleeving Are thy sinnes great his mercies are infinite hadst thou committed all the sinnes that ever were committed yet in comparison of Gods mercy they are lesse then a moâ—t in the Sun to all the world or a drop of water to the whole Ocean for the Sea though great yet may be measured but Gods mercy cannot be circumscribed and he both can and will as easily forgive us the debt of ten thousand millions of pounds as one penny and assoone pardon the sinnes of a wicked Manasses as of a righteous Abraham if we come unto him by unfaigned repentance and earnestly desire and implore his grace and mercy Rom. 5. 20. The Tenure of our salvation is not by a covenant of workes but by a covenant of grace founded not on our worthinesse but on the free mercy and good pleasure of God and therfore the Prophet well annexeth blessednesse to the remission of sinnes Blessed is he whose transgression is forgiven Psal. 32. 1. Yea the more miserable wretched and sinfull we are the more fit objects we are whereupon he may exercise and shew the infinite riches of his bounty mercy vertue and all-sufficiency And this our spirituall Physitian can aswell and as easily cure desperate diseases even the remedilesse Consumption the dead Apoplex and the filthy Leprosie of the soule as the smallest malady or least faintnesse Yea he can aswell raise the dead as cure the sicke and aswell of Stones as of Jewes make Abrahams children Did he not without the Sunne at the Creation cause light to shine forth and without raine at the same time make the earth fruitfull Why then should you give your selfe over where your Physitian doth not Besides what sinne is there whereof we can despaire of the remission when we heare our Saviour pray for the forgivenes of his murtherers and blasphemers And indeed despaire is a sinne which never knew Jesus It was a sweet saying of one at his death When mine iniquity is greater then thy mercy O God then will I feare and dispaire but that can never be considering our sinnes be the sinnes of men his mercy the mercy of an infinite God Yea his mercies are so great that among the thirteene properties of God mentioned Exod. 34. almost all of them appertaine to his mercy whereas one onely concernes his might and onely two his justice Againe shall it ever enter into our hearts to thinke that God gives us rules to keepe and yet breake them himselfe Now his rule is this Though thy brother sinne against thee seaven times in a day and seaven times in a day turne againe to thee saying it repenteth me thou shalt forgive him The Sonne angers his Father he doth not straight dis-inherit him but Gods love to his people exceeds a Fathers love to his sonne Matth. 7. 11. and a Mothers too Isay 49. 15. I heare many menaces and threats for sinnes but I read as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselves every sinne deserves damnation but no sinne shall condemne but the lying and continuing in it Wherefore if our clamorous conscience like some sharpe fang'd officer arrest us at Gods suit let us put in bayle two subsidy vertues Faith and Repentance and so stand the tryall the Law is on our side the Law of grace is with us and this Law is his that is our Advocate and he is our Advocate that is our Judge and he is our Judge that is our Saviour even the head of our selves â—esus Christ. For the first of these doe but repâ—â—t and God will pardon thee be thy sinnes never so mâ—â—y and innumerable for multitude nevâ—r so hâ—ynous for quality and mâ—gnitudâ— I say 55. 7. Ezekiell 18. 33. 11. Yea sinnes 〈◊〉 Repentance are so remitted as if they had never beene committed I have put away thy tâ—ansgressions as a cloud and thy sinnes as a mist. 〈◊〉 44. 22. and what by câ—rrupâ—ion hath beene donâ— by repent mee is 〈◊〉 â—s the former examples and many other witnesse Come and let us reason together saith the Lord though your sinnes he as scâ—rlâ—t they shall be as white as snow Isaiah 1. 18. yea whiteâ— for the Prophet David laying open his bloud-guiltinesse and his originall impâ—â—ity useth these words Puâ—ge me with Hâ—sâ—â—p and I shall he cleane wash me and I shâ—ll be whiter then Snow Psal. 51. 7. And in reason did he come to call sinners to repentance and
faith begotten in thy heart John 1. 13. by the ministry of the word Rom 10. 17. James 1. 18 21. and the Spirits powerfull working with it John 3. 3. 5. 8. whereby thine heart was drawne to take Christ and apply him a Saviour to thine owne soule so that thou wert forced to goe out of thy selfe and rely wholly and onely on his merits and that it further manifested it selfe by working a haâ—red of sinne and an apparent change in thy whole life by dying unto sinne and living unto righteousnesse and that thou hast not since returned to thine old sinnes like the Dog to his vomit if it hath somâ—time brought forth in thâ—e the sweet fruit of heavenly and spirituall jâ—y if it hath purified thine heart in some measure from noysome lusts and affections as secret pride selfe-love hypâ—câ—isie carnall confidence wrath maâ—icâ— and the like so that the spirit within thee sighteth against the slesh If thou canst now say I love the godly becâ—use thâ—y are godly 1 John 3. 14. and hast an hungring after Christ and after a greater measure of heavenly and spirituall graces and more lively tokens of his love and favour communicated unto thee My soule for thine thou hast given â—alse evidence against thy selfe for as in a gloomy day there is so much light whereby we may knâ—w it to be day and not night so there is something in a Christiâ—n under a cloud whereby he may be discerned to be a true beleever and not an hypocrite But to make it manifest to thy selfe that thou art so Know first that where there is any one grace in truth there is every one in their measure If thou art sure thou hast love I am sure thou hast saith for they are as inseparable as fire and â—eat life and motion the root and the sap the Sun and its light and so of other graces Or dost thou feele that Christ is thy greatâ—st jâ—y sinne thy greatest sorrow that when thou canst not feele the presence of the spirit in thy heart thou goest mourning notwithstanding all other comforts assuredly as that holy Martyr said If thou wert not a wedding Childe thou couldâ—st never so heartily mourne for the absence of the B 〈…〉 groome Thus I might goe on but a few Grapes will shew that the Plant is a Vine and not a Thorne Take but notice of this and severall graces will one strengthen another as stones in an Aâ—ch As for example Mr Peacock Fellow of a House being asslicted in consciâ—nce as thou art and at the point of despaire when some Ministers askt whether they should pray for him answered By no meanes doe not so dishonour God as to pray for such a Reprobate as I am but his young Pupiâ—â— standing by said with teares in his eyes Certâ—inly a Reprobate could never be so tender of Gods dishonour which he well considering was thereby comfâ—rted and restored when neither he with his learning nor any other Ministers with their sage advice could dâ—e any good Againe secondly if ever thou hadst true faith wrought in thy heart be not discouraged for as the former graces shew that thou hast with Mary made choyce of that better part which shall never bee taken from thee So this grace of faith is Christs wedding Ring and to whomsoever he gives it he gives himselfe with it we may lose the sence but never the essence of it It may be eclipsed not extinguished Fides concussa non excussa The gifts and calling of God are without repentance as it is Rom. 11. 29. Friends are unconstant riches honours pleasures are unconstâ—nt the world is unconstant and life it selfe is unconstant but I the Lord change not Malachi 3. 6. In a swoune the soule doth not exercise her functions a man neither â—eâ—res nor sees nor feeles yet she is still in the body The Fâ—anticke man in his mâ—d fits doth not exercise reason yet he hath it he loseth the use for a time not the habit Yea a Sober man hath not alwayâ—s the 〈◊〉 of his sences reason and understanding as in his sleepe shall wee therefore conclude that this man is senselesse unreâ—sonâ—ble and without undeâ—stâ—nding it were most absurd for if we have pationce but a while our argument will appeare manifestly false Trees and so wee are fitly called be not dead in winter which resembles the time of adversity because the sâ—p is shut up in the root and confined thither by the cold fâ—osts that they cannot shew themselves in the production of leaves and fruits for by experience wee know that for the present they live and secretly suck nourishment out of the Earth which maketh them spring and revive againe when Summer comes Yea even whiles they are grievously shaken with the winds and nipped with cold frosts they are not hurt thereby but contrarily they take deeper root have their wormes and kaâ—kers kild by it and so are prepared and made fit to bring sorth more fruit when the comfortable Spring approacheth and the sweet showres and warme Sun-beames fall and descend upon them Elementary bodies lighten and darken coole and warme die and revive as the Sun presents or absents it selfe from them And is not Christ to our soules the onely Sun of righteousness and fountaine of all comfort so that if hee withdraw himselfe but a little we become like plants in the Winter quite withered yea in appearance starke dead or like Trees voyde both of leaves and fruit though even then there remaines faith in the heart as sap in the root or as fire ranked up in the ashes Which faith though it be not the like strong yet it is the like pretious faith to that of Abrahams whereby to lay hold and put on the perfect righteousnesse of Christ. The Woman that was diseased with an Issue did but touch and with a trembling hand and but the hem of his garment and yet went away both healed and comforted Well might I doubt of my salvation sayes Bradford feeling the weakenesse of my faith love hope c. if these were the causes of my salvation but there is no other câ—use of it or his mercy but his mercy Wherefore hast thou but a touch of sorrow for sinne a sparke of hope a graine of faith in thy heart thou art safe enough The Anchor lyeth deepe and is not seene yet is the stay of all The Bladder blowne may sloat upon the sloud But cannot sinke nor sticke in silthy mud But thou dreamest of a faith without doubting which some doatingly boast they have but as no righteousnesse can be perfect without sinne so no assurance can be perfect without doubâ—ing Take the evenest ballances and the most equall weights yet at the first putting in there will be some inequality though presently after they settle themselves in a just poyse Sinne is a cloud that often hinders the Sunne from our eyes yet it is still a Sunne the vision or feeling of this comfort may be sometime suspended the Union
thou looke upon thy sufferings thou shalt finde them farre easier than thy sinnes have deserved nothing to what thy 〈◊〉 S 〈…〉 s and Christ thy elder brother hath suffered 〈◊〉 thee at a Lyonâ— den or a fiery fâ—rnace not to turne tailâ— were a commendation worthy a Crowne doe but compare thy owne estate with theirs and thou shalt find cause to be thankefull that thou arâ— above any rather than of envy or malice that any is above thee to domineere and insult over thee yea compare thine owne estate with thine enemies thou shalt see yet greater cause to be thankefull for if these temporary dolors which God afflicts his people with are so grievous to thâ—e how shall thine and Gods enemiâ—s though they suggest to themselves that God is all mercy as if hee wanted the other hand of his justice endure that devouring fire that everlâ—sting burning Isaiah 33. Vers. 14. Psalm 68. 21. Doth hee make bloody wayles on the backes of his Children and shall Bastards escape doth he deale thus with his Sonnes what will he doe with his Slaves cannot all the obedience of his beloved ones beare out one sin against God as we see in Moses David Zachary c. Where will they appeare that doe evill onely evill and that continually The meditation whereof may bee of some use to thee Thales being asked how adversity might best be borne answered by seeing our Enemies in worse estate than our selves CHAP. XXXIX That the more wee suffer here so it be for righteousnesse sake the greater our reward shall be hereafter FIfthly We shall beare the Crosse with more patience and comfort if with Moses wee shall have respect unto the recâ—mpence of reward which is promised to all that notwithstanding what they shall suffer persevere in well doing Great are our tryals but salvation in heaven will one day make amends when we shall have all teares wiped from our eyes when we shall cease to grieve cease to sorrow cease to suffer cease to sinne when God shall turne all the water of our teares into the wine of endlesse comfort Yea when our reward shall be so much the more joyous by how much more the course of our life hath been grievâ—us First see what promises are made to suffering Blessed are they which mourne sâ—ith our Saviour for they shall be comforted Maâ—th 5. 4. Blessed are they which suffâ—â— persecution for righteousnesse for theirs is the Kingdome of Heaven Verse 10. They that suffer here for well doing shall be Crowned hereafter for well suffering Blessed shall you be when men revile you and persecute you and say all manner of evill against you for my sake falsely Rejoyce and be glad for great is your reward in Heaven Vâ—rs 11. 12. And nothing we sâ—ffer here can be compared either with those woes we have deserved in Hell or those joyes we are reserved to in Heaven When Marcus Marcellus who was the first that saw the backe of Hanniball in the field was asked how he durst enter into battaile with him he answered I am a Romane borne and a Sâ—uldier and by him I shall make my renowne everlasting How much more should the hope of life immortall which is the life of our lives mâ—â—tâ—â—l wheâ— our sortitude and encourage us in the Christian warfarâ— Yea it hath not onely beene common for men in a bravado to encounter death for a small flash of honour but you shall see a hired servant venter his life for his new master that will scarce pay him his wâ—ges at the yeares end And can wee suffer too much for our Lord and Master who giveth every one that serveth him not Fields and Vineyaâ—ds as Saul pretended 1 Sam. 22. Nor Townes and Cities as Cicero is pleased to boast of Caesar but even an hundreth fold more than we part withall in this life and eternall mansions in Heaven John 14. 2. And certainely nothing can be too much to endure for those pleasures which endure for ever Yea if the love of gaine makes the Merchant refuse no adventures of Sea if the sweetnesse of Honey makes the Beares breake in upon the Hives contemning the stings Who would not get Heaven at any rate at any cost or trouble whatsoever Buâ— to goe on Behold saith God it shall come to passe that the Devill shall cast some of you into prison that ye may be tryed and ye shall have tribulation tenne dayes yet feare none of those things which thou shalt suffer For be but thou faithfull unto death and I will give thee the crowne of life Revel 2. 10. And againe Blessed is the man that endureth temptation for when he is tryed he shall receive the crowne of life James 1. 12. A Crowne without cares without rivals without envy without end Now if you consider it The gaine with hardnesse makes it farre lesse hard The danger 's great but so is the reward The sight of glory future mitigates the sence of misery present For if Jacob thought not his service tedious because his beloved Rachell was in his Eye what can be thought grievous to him that hath Heaven iâ— his eye Lastly not to enlarge my selfe as I might in promises of reward Whosoever shall forsake Houses or Brethren or Sisters or Fâ—â—her or Mother or Wife or Children or Lands for my names sake he shall receive an hundred fold more and shall inherit everlasting life Matth. 19. 29. This is a treasure worthy our hearts a purchase worth our lives Wherefore eye not the streame thou wadest through but the firme Land thou tendest too And indeed who is there that shall heare these promises and compare the seed-time with the Harvest looke up from the root to the fâ—uit consider the recompence of the reward and will not choose raâ—her to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11. 25. Who will not be willing to suffer with Christ that he may also raigne with him 2 Tim. 2 12. Who will not suffer these light afflictions which are but for a mâ—ment when they cause unto us a far more excellent and eternall waight of glory 2 Cor 4. 16 17. Was Lazarus for a time extreame miserable he is now in Abrahams bosome Yea blessed Lazarus thy soares and sorrowes soone ceased but thy joyes are everlasting Now me thinkes if thou but considerest that thy paine will shortly passe but thy joy shall never passe away it should prove a notable soveraigne Cordiall to strengthen thee not onely against reproaches which attend thy profession but even against fire and fagot Who would not be a Philpot for a moneth or a Lazarus for a day or a Stephen for an houre that he might be in Abrahams bosome for ever nothing can bee too much to endure for those pleasures which endure for ever It is true If in this life onely we had hope in Christ we were of all men the most miserable as the Apostle speakes 1 Cor. 15. 19.
sooner won by exâ—mple then by precept 163. a King and all his Family won to the Christian â—aith by the devout life of a poâ—â—e Captive woman 163 Experience comâ—ort from â—ormer experience 271. 303 〈◊〉 Mans extr 〈…〉 y is Gods opportunity 273 F FA 〈…〉 ever lo 〈…〉 t. 98 F 〈…〉 s bee 〈◊〉 tâ—oubled to doâ— one thâ—n to heare of it 121 〈◊〉 increased by tryals â—2 signes of it 304. it may be eclipsed not extinguished 30â— that â—aith most commendable that holds 〈◊〉 when 〈…〉 nes are wanting 275. the strongest faith not free from doubying 75. opinion of â—aâ—th without doubting a doâ—age 30â— judge by saâ—th and not by sence 327 〈◊〉 God is noâ— sâ—â—â—ed till â—elt 83. the wicked sâ—are where thâ—y 〈◊〉 not and 〈◊〉 not where they should 181. seare moâ—e the blasts of mens breath then the firâ— of Gods wrath 〈◊〉 he that sâ—â—â—es not to doe evill is alwayes â—â—â—aid to suâ—fer evill 184. â—eare God â—eaâ—e sinne and sâ—â—re nothing 189 the g 〈…〉 y 〈…〉 re not deâ—th 181. many commands not to feare 3â—0 â—â—e make them causes of searâ— which the Holy Ghost makeâ— the greatest causes of joy 350. our fâ—are shall be turned 〈◊〉 joy which cannot be taken from us 360. good is that 〈◊〉 which hinders us from evill 300. men are lesse to 〈◊〉 〈◊〉 for their 〈◊〉 â—0â— â—eare often mentioned in Scripture as an infallible maâ—kâ— of a godly man 302. an humble fearâ—â—â—tter â—â—tter then a presâ—mptuâ—â—s confidence 299 Flee we mâ—y â—â—om danger 218 Forâ—â—â— none so strong as the spiriâ—uall 1â—â— Forgâ—vâ—â—swell â—swell as 〈◊〉 202. if we forgive not we shall noâ— be â—orgivâ—n 1â—5 G GE 〈…〉 sse if it or the word would serve wee should not smaâ—â— 15 Glorious if the conflict be more sharpe the Crowne will bee more glorious 345. the sight of glory future mitigates the sence of misery present 341 God his stripes are speciall tokens of his love 321. nothing can happen to us but by his speciall providence 257. who limiteth the measure continuance c. and ordereth it to his owne glory and our good ibid. wicked but used by him as instruments for our good 258. who in resisting his will doe fulfill it 261. if we are in league with God we need not feare either men or Devils 259. God will change the nature of each Creature rather then they shall hurt us 241. to admire his wisedome goodnesse c. who turnes all our poysonâ— into cordials 237. God resisteth our enemies fustaineth us when we faint and crownes us when we overcome 256. two famous Strumpets converted onely by this argument That God seeth all things 87. if we wrong one for his goodnesse our envy strikes at the Image of God in him 169. God will not give if we abuse his gifts 34. we should suffer injuries patiently for Gods glory 166. 192. and because he commands us 173. and because revenge is Gods office 167. we should commit our cause to God 167. to be more tender of Gods dishonour then of our owne disgrace 217 Godly may sâ—â—â—er from Satan c. in their bodies outward estates or lives aswell as others 266 Go 〈…〉 sse is a Physiâ—ian in sicknesse a Preacher in heavinesse c. 130 Good must bee rendâ—ed for evill 199. a common thing with Christians 211. 199. Death woâ—kes our good 240. yea our sinnes 230. and Satan himselfe 246. A mans good behaviour will best vindicate him from evill report 170 G 〈…〉 e the worlds hatred a good signe of it 235. those that have â—â—oâ—e of gracâ— mourne for the want of it 300. God must both begin and perâ—ect all our gracâ—s 314. the graces of Gods children shine most in affliction 8. Grace was never given as a Target against externall evils 331. we have a share in each others graces 3â—8 G 〈…〉 sse discovers it selfe by impatience 97 H HAppy the most happy worldling compleatly miserable 127 Heaven a glymps of it 135. this life our Hell and the wickeds Heaven 343. the next shall be their Hell and our Heaven ibid. Hope against hope the onely 74. the hopes of the wicked faile them at highest 300 Humble affliction makes humble 61 I IOnorance the cause of feare unbeliefe c. 350 Inâ—idelity the cause of all evill 298 Ingratefull we grudge at a present distresse are ingratefull for favours past 338 Instructed best when afflicted most 83 Innocency mildnesse a true signe of it 95 Ioy none so joyfull as the faithfull 127. solid joy issues onely from a good conscience 128. sorrow increaseth our joy and thankefulnesse 78. wee are afflicted with the causes of our joy 359 Iudge not of mens persons by their outward conditions 233. nor of the Lords dealing by sence 234. we should judge of men as they are and not as they have beene 99 Iustice God in justice will pardon such as repent and beleeve â—95 K KNow wee learne to know our selves by that wee suffer 46. 83 L LAw rules to be observed in going to Law 121 Lives if we lose our lives it is that we may save our soules 266 M MAlice of our enemies God turnes to the glory of his power 3. wisedome 5 and goodnesse 8 Martyrdome for Religion 336 Meanes which wicked men use to establish their power hastens their ruine 7 Mercy of God exceeding great 286. no cause of Gods mercy but his mercy 307. he lets us see our misery that wee may seeke to him for mercy 309. Misery makes after-blessings more sweet 78 O OVercome whiles we overcome our enemy the Devill overcomes us 102. the Martyrs overcame by dying 105 P PArtiall wee are in prosperity 85 Patience sixteene reasons of it 95. First the godly are patient because innocent 95. Secondly because it is more generous 101. more noble ibid. more valiant 102. more wise 103. more divine and Christian like to forgive then revenge 105. Thirdly because suffering is the best way to prevent suffering 108. Fourthly because their sinnes have deserved more 115. Fifthly because their sufferings are counterpoysed with more then answerable blessings 124. Sixthly because patience brings a reward with it here 136. hereafter 132. and is a reward to it selfe 138. Seaventhly because their enemies are ignorant 142. Eighthly and are to be pittied rather then maligned 14â— Ninthly that their expectation may not be answered 153. Tenthly for that it would bee a disparagement to have their enemies good word 157. Eleventhly and is a prayso to have their evill report 159. Twelfthly that their enemies may learne and be won by their example 163. Thirteenthly because it is Gods office to revenge 167. Fourteenthly God hath commanded the contrary 173. Fifteenthly for Gods glory 192. Sixteenthly that they may follow Christs example and imitate the patience of the Saints 207. our patience is proved and improved by enemies 90. the impatient man hath two burthens on his backe the patient but one 140. Faith and patience two miracles in a Christian 140. patience as Larde to the