allay our joyes that their fruition hurt us not he knowes that as it is with the body touching meats the greater plenty the lesse dainty and too long forbearance causes a Surfet when we come to full food So it fares with the minde touching worldly contentments therefore he feeds us not with the dish but with the spoone and will have us neither cloyed nor famished In this life Mercy and misery griefe and Grace Good and bad are blended one with the other because if we should have nothing but comfort Earth would be thought Heaven besides if Christ tide lasted all the yeare what would become of Lent If every day were Good-friday the world would be weary of Fasting Secundus cals death a sleepe eternall the wicked mans feare the godly mans wish Where the conscience is cleere death is looked for without feare yea desired with delight accepted with devotion why it is but the cessation of trouble the extinction of sin the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchizement of the soule The Woman great with childe is ever musing upon the the time of her delivery and hath not he the like cause when Death is his Bridge from wo to glory Though it be the wicked mans shipwrack 't is the good mans putting into harbour And hereupon finding himselfe hated persecuted afflicted and tormented by enemies of all sorts he becomes as willing to die as dine And indeed what shouldst thou doe in case thou seest that the world runs not on thy side but give over the world and be on Gods side Let us care little for the world that cares so little for us let us crosse â—aile and turne another way let us go forth therefore out of the Campe bearing his reproach for we have no continuing Citie but we seek one to come Heb. 13.13 14. CHAP. 8. That it keepes them alwayes prepared to the spirituall combate 5 FIfthly the Lord permitteth them often to afflict and assaile us to the end we may be alwayes prepared for tribulation as wise Mariners in a calme make all their tacklings sure and strong that they may be provided against the next storme which they cannot look to be long without Or as experienced Souldiers in time of peace prepaire against the day of battell and so much the rather when they look every day for the approach of the enemy We are oft times set upon to the end that we may continually buckle unto us the whole Armor of God prescribed by Paul Ephes. 6.13 to 19. That we may be alwayes ready for the battell by walking circumspectly not as fooles but as wise Eph. 5.15 Therefore redeeming the time because the dayes are evill Vers. 16. For as those that have no enemies to incounter them cast their Armour 〈◊〉 and let it 〈◊〉 because they are secure from danger but when their enemies are at hand and sound the Alarum they both wake and sleep in their armour because they would be ready for the assault So if we were not often in skirmish with our enemies we should â—ay aside our spirituall armour but when we have continuall use of it we still keepe it fast buckled unto us that being armed at all points we may be able to make resistance that we be not surprized at unawares Sampson could not be bound till he was first got asleepe Wouldst thou not be overcome be not secure Seneca reports of Caesar that he did quickly sheath the sword but hee never laid it off The sight of a weapon discourageth a Theefe While we keepe our Iavelins in our hands we escape many assaults So that a Christians resolution should be like King Alfreds Si modò victor eras ad crastina bella pavebas Si modo victus eras ad crastina bella parabas If wee conquer to day let us feare the skirmish to morrow If we be overcome to day let us hope to get the victory to morrow An assaulted City must keepe a carefull watch yea the provident Fenman mends his bankes in Summer least his ground be drowned in winter And we must so take our leaves of all afflictions that we reserve a lodging for them and expect their returne CHAP. 9. How it discovers whether we bee true beleevers or hypocrites 6 SIxthly that we may experimentally know our selves and be knowne of others whether we be true beleevers or hypocrites There must be differences among you saith Saint Paul that the approved may bee knowne 1 Cor. 11.19 For as Thrashing separates the straw and Wynowing the chaffe from the Corne So persecution separates the hypocrite from the company of beleevers Luke 22.31 None but a regenerate heart can choose rather to suffer affliction with the people of God then to enjoy the pleasures of sin An easie importunity will perswade Orpah to returne from a Mother in law to a Mother in nature from a toylesome journey to rest from strangers to her kindred from a hopelesse condition to likelihoods of contentment A little intreaty will serve to move nature to be good to it selfe to persist in actions of goodnesse though tyranny torment death and hell stood in our way this is that conquest which shall be crowned with glory Gold and Silver are tryed in the fyer men in the furnace of adversity As the furnace proveth the Potters Vessell so doe temptations try mens thoughts Eccles. 27.5 Behold saith the Angell to the Church of Smyrna it shall come to passe that the Divell shall cast some of you into Prison that you may be tryed Revel 2.10 This Child saith old Simeon meaning Christ is appoynted for a signe to be spoken against that the thoughts of many hearts may be opened Luke 2.34 35. O how wicked men manifest their hatred and enmity against God and his people so soone as Persecution ariseth because of the Word yea by it the malice of Sathan and the world are better knowne and avoyded But to come more punctually to the poynt Affliction tryeth whether a man hath grace in his heart or no Set an empty Pitcher the resemblance of a wicked man to the fier it crackes presently whereas the full which resembles the Child of God will abide boyling Gold imbroidered upon Silke if cast into the fire looseth his fashâ—on but not his waight Copper loseth his fashion and waight also Magistracy and misery will soone shew what manner of men we be either will declare us better or worse then we seemed Indeed Prosperity saith one best discovers vice but Adversity doth best discover Vertue Plato being demanded how he knew a wise man answered When being râ—buked he would not be angry and being praised he would not be proud Wicked men grow worse after afflictions as water growes more cold after a heat Nature is like Glasse bright but brittle The resolved Christian like Gold which if we rub it or beate it or melt it it will endure the teste the touch the hammer and still shine more
because they are good or because they are deerely beloved of God If a mans person and wayes please God the world will be displeased with both If God be a mans friend that will be his enemy if they exercise their malice it is where he shewes mercy and indeed he refuseth to be an Abel whom the malice of Cain doth not exercise as Gregory speaks for it is an everlasting rule of the Apostles He that is borne after the flesh will persecute him that is borne after the Spirit Gal. 4.29 not because he is evill but because he is so much better than himselfe 1 Iohn 3.12 Because his life is not like other mens his wayes are of another fashion Wisd. 2.15 I have also shewed the Originall continuance properties causes ends and what will be the issue of this enmity and therein made it plaine that as for the present they suit like the Harpe and the Harrow agree like two poisons in one stomack the one being ever sick of the other so to reconcile them together were to reconcile Fire and Water the Wolfe and the Lambe the Windes and the Sea together yea that once to expect it were an effect of frenzie not of hope It remaines in the last place that I declare the Reasons why God permits his dearest children so to be afflicted The godly are so patient in their sufferings With other Grounds of comfort and Vses And first of the first The Reasons why God suffers the same are chiefly sixteene all tending to his glory and their spirituall and everlasting good benefit and advantage for the malignity of envie if it be well answered is made the evill cause of a good effect to us God and our soules are made gainers by anothers sin The Reasons and Ends which tend to Gods glory are three 1 It makes for the glory of his Power 2 It makes for the glory of his Wisdome 3 It makes much for his glory when those graces which he hath bestowed upon his children do the more shine through imployment It maketh for the glory of his Power Moses having declared in what manner the Lord permitted Pharaoh to oppresse the children of Israel more and more still hardning his heart shewes the reason of it in these words That I may multiply my miracles and wonders in the Land of Aegypt That I may lay my hand upon Pharaoh and bring out mine Armies even my people by great judgements that my power may be knowne and that I may declare my Name throughout all the world Exod. 7.3.4 9.16 When that multitude of Amonites and Moabites came to war against Iehosaphat and the Children of Israel intending to cast them out of the Lords inheritance and utterly destroy them to the dishonour of God the Lord by delivering them from that sore affliction gained to himselfe such honour and glory That as the Text saith the feare of God was upon all the Kingdomes of the Earth when they heard that the Lord had fought so against the enemies of Israel 2 Chron. 20.29 The judgement was upon some the feare came upon all it was but a few mens losse but it was all mens warning 1 Cor. 10.11 When the Lord brought againe the Captivity of Sion saith the Psalmist Then said they among the Heathen the Lord hath done great things for them Psal. 126.1 2. God provides on purpose mighty adversaries for his Church that their humiliation may be the greater in sustaining and his glory may be greater in deliverance yea though there bee Legions of devils and every one stronger than many Legions of men and more malicious than strong yet Christs little Flock lives and prospers and makes not this exceedingly for our Makers for our Gardians glory Gods power is best made knowne in our weaknesse 2 Cor. 12.9 Impossibilities are the best advancers of his glory who not seldome hangs the greatest waits upon the smallest wyars as he doth the earth upon nothing For what wee least beleeve can bee done we most admire being done the lesser the meanes and the greater the opposition the more is the glory of him who by little meanes doth overcome a great opposition yea it is greater glory to God to turne evils into good by overmastering them then wholly to take them away Now if â—hy very enemies thus honour thee how should thy friends bought with thy precious bloud glorifie thee But the sweetest of honey lieth in the bottome I passe therefore from the first to the second Reason CHAP. 2. That it makes for the glory of his Wisdome 2 SEcondly it maketh for the glory of his marvellous and singular wisdome when he turneth the malice of his enemies to the advantage of his Church I would saith Paul yee understood brethren that the things which have come unto me are turned rather to the furthering of the Gospell So that my bonds in Christ are famous throughout all the judgement Hall and in all other places Insomuch that many of the brethren in the Lord are imboldned through my bonds and dare more frankely speake the word Phil. 1.12 13 14. In all other cases a gentle resistance heightens the desire of the seeker in this the strength of opposition meeting with as strong a faith hath the same effect Againe how admirably did the Lord turne the malice of Iosephs brethren when they sold him into Aegypt And that devilish plot of Haman against Mordecay and his people â—o the good of his Church in generall and of Ioseph and Mordecay in particular Gen. 45.8.11 Hester 9.1 2 3. Their plots to overthrow Ioseph and Mordecay were turned by a Divine Providence to the onely meanes of advantaging them And herein was that of the Psalmist verified Surely the rage of man shall turne to thy praise Psal. 76.10 It is not so much glory to God to take away wicked men as to use their evill to his owne holy purposes how soone could the Commander of Heaven and Earth rid the world of bad members But so should hee lose the praise of working good by evill instruments it suffiseth that the Angels of God resist their actions while their persons continue God many times workes by contrary meanes as Christ restored the Blind-man to his sight with clay and spittle he caused the Israelites to grow with depression with persecution to multiply Exod. 1.12 The bloud of the Martyrs is the seed of the Church Persecution enlargeth the bounds of it like as Palmes oppressed and Camomile trod upon mount the more grow the faster T is as easiy for God to work without meanes as with them and against them as by either but assuredly it makes more for the Makers glory that such an admirable harmony should be produced out of such an infinite discord The World is composed of foure Elements and those be contraries the Yeare is quartered into different seasons the minde of man is a mixture of disparities as joy sorrow hope feare love hate and the like the body doth consist and is nourished
the occasion of true repentance and so the devill is overshot in his owne Bow wounded with his owne weapon I doubt whether that Syrophenician had ever inquired after Christ if her daughter had not beene vexed with an uncleane spirit yea whether the devill had beene so effectually cast out if he had with lesse violence entred into her Mark 7. Our afflictions are as Benhadads best Counsellors that sent him with a corde about his neck to the mercifull King of Israel The Church of God under the Crosse is brought to a serious consideration of her estate and saith Let us search and try our wayes and turne to the Lord Lam. 3.40 Manasses also the King of Iudah that horrible sinner never repented of his idolatry murder witchcraft c. till he was carried away captive to Babel and there put in chaines by the King of Ashur But then saith the Text hee humbled himselfe greatly before the God of his fathers 2 Chro. 33.11 12. Yea the prison was a meanes of his spirituall inlargement The body that is surfetted with repletion of pleasant meates must be purged with bitter pils and when all outward comforts faile us we are willing to befriend our selves with the comfort of a good conscience the best of blessings Affliction is the Hammer which breakes our rockie hearts adversity hath whipt many a soule to heaven which otherwise prosperity had coached to hell was not the Prodigall riding post thither till he was soundly lasht home againe to his Fathers house by those hard-hearâ—ed and pittilesse Nabals which refused to fill his belly with the husks of the Swine And indeed seldome is any man throughly awaked from the sleepe or sin but by aâ—fliction but God by it as it were by a strong purge empties and evacuates those surerfluities of malice envie pride security c. whererewith we were before surcharged The Serpents enmity may be compared to the Circumcision-knife which was made of stone unto Rubarbe which is full of choller yet doth mightily purge choller or to the sting of a Scorpion which though it be arrant poyson yet proveth an excellent remedy against poifon For this or any other affliction when we are in our worldly pompe and jollity pulleth us by the eare and maketh us know our selves I may call it the Summe of Divinity as Pliny cals it the Summe of Philosophy for what distressed or sick mau was ever lascivious covetous or ambitious He envies no man admires no man flatters no man dissembles with no man despiseth no man c. That which Governours or Friends can by no meanes effect touching our amendment a little sicknesse or trouble from enemies will as S. Chrisostome observes Yea how many will confesse that one affliction hath done more good upon them than many Sermons that they have learned more good in one daies or weekes misery than many yeeres prosperity could teach them untouched fortunes and touched consciences seldome dwell together and it is usuall for them that know no sorrowes to know no God repentance seldome meets a man in jollity but in affliction the heart is made pliable and ready for all good impressions and so the very end which God aimes at in setting those Adders upon thee is that thou shouldst prie narrowly into thine owne forepast actions which if thou dost an hundred to one thou wilt finde sin it may be this very sin the cause of thy present affliction and untill thou dost sift and try thine owne heart for this Achan and finde out which is thy Isaac thy beloved sin looke for no release but rather that thy sorrowes should be multiplied as God threatned Eve The skilfull Chyrurgion when he is launcing a wound or cutting off a limbe will not heare the Patient though he cry never so untill the cure be ended but let there be once a healing of thy errours and the Plaister will fall off of it selfe for the Plaister will not stick on when the soare is healed If the Fathers word can correct the childe he will fling away the rod otherwise he must look to have his eyes ever winterly Thus as the two Angels that came to Lot lodged with him for a night and when they had dispatched their errand went away in the morning So afflictions which are the Angels or the Messengers of God are sent by him to do an errand to us to tell us we forget God we forget our selves we are too proud too selfe-conceited and such like and when they have said as they were bid then presently they are gone Why then complainest thou I am afflicted on every side Why groanest thou under thy burden and criest out of unremedied paine Alas thou repentest not trouble came on this message to teach thee repentance give the messenger his errand and hee 'l be gone He that mournes for the cause of his punishment shall mourne but a while he that mournes onely for the punishment and not for the cause shall mourne for ever the soule cannot live while the sinne lives one of the two must dye the corruption or the Person but Repentance is a Supersedâ—as which dischargeth both sinne and sorrow moving God to be mercifull the Angels to be joyfull Man to be acceptable and only the Devill to be melancholy CHAP. 5 That it serves to worke in us amendment of life 2 SEcondly the malice of our enemies serves to worke in us amendment of life the outward cold of affliction doth greatly increase the inward heate and fervor of the Graces of God in us Indeed no Chastizement saith the Author to the Hebrewes for the present seemes to be joyous but grievous But afterwards it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Hebr. 12.11 God strips the body of pleasures to cloath the soule with righteousnesse and oftentimes strengthens our state of grace by impoverishing our temporall estate Oftentimes the more Prosperity the lesse Piety It was an observation of Tacitus that raisiing of the fortune did rarely mend the disposition onely Vespasian was changed into the better few men can disgest great felicity Many a man hath been a looser by his gaines and found that that which multiplied his outward estate hath abated his inward Now who will esteeme those things good which make us worse or that evill which brings such gaine and sweetnesse Before I was afflicted saith David I went astray but now doe I keepe thy Commandements Psal. 119.67 Happy was he Iohn 9. in being borne blind whose game of bodily sight made way for the spirituall who of a Patient became an Advocate for his Saviour who lost a Synagogue and found Heaven who by being abandoned of sinners was received of the Lord of glory God rarely deprives a man of one faculty but he more then supplyes it in another Hannibal had but one eye Appius Claudius Timelon and Homer were quite blinde So was Muliasses King of Tunis and Ioh. King of Bohemia But for the losse of that one Sence
thou mayst be heard Aske in faith and waver not for he that wavereth is like a wave of the Sea tost of the winde and carried away Verse 6. Wouldst thou have faith be diligent to heare the word preached for Faith comes by hearing Rom. 10.17 Vnto him therefore that is able to doe exceeding abundantly above all that wee can ask or think I commend thee CHAP. 23. Because our enemies are ignorant 2. Reasons in regard of our enemies are three 1 because They are ignorant 2 because They are rather to bee pitied than maligned or reckoned of 3 because Their expectation may not be answered 1 HE wel considers the ignorance of his enemies who being carnall fleshly unregenerate cannot discerne the spirituall objects at which they are offended Father forgive them saith our SAVIOUR of his enemies for they know not what they doe Luke 23.24 Socrates being perswaded to revenge himselfe of a fellow that kicked him answered if an Asse had kickt me should I have set my wit to his and kicke him againe or if a Mastife had bitten mee would you have me go to Law with him And when it was told him another time that such an one spake evill of him hee replyed alas the man hath not as yet learned to speake well but I have learned to contemne what he speakes Diogenes being told that many despised him answered It is the wise mans portion to suffer of fooles Aristotle being told that a simple fellow railed on him was not once moved but said let him beate me also being absent I care not we may well suffer their words while God doth deliver us out of their hands for if we go on in a silent constancy say our eares be beaten yet our hearts shall be free And this heroicall resolution had Saint Paul that chosen Vessell I passe very little to bee judged of you meaning blind sensualists or of mans judgment hee that judgeth me is the Lord 1 Cor. 4.3 4. I regard not quoth Plato what every one saith but what he saith that seeth all things Cato was much ashamed if at any time he had committed any thing dishonest but els what was reproved by opinion onely never troubled him yea when a foole struck him in the Bath and after being sorry for it cryed him mercy he would not come so neare revenge as to acknowledge he had been wronged Light injuries are made none by a not regarding The ignorant multitude among the Iewes said that S. Iohn had a Devill and that Christ was a Glutton and a wine bibber But what saith he by way of answer Wisedome is justified of her Children Matth. 11.18 19. For if the whole world doe contemne a generous Christian he will even contemne that contempt and not thinke it worthy a roome in his very thoughts that common receptacle or place of entertainement And indeed he that le ts loose his anger upon every occasion is like him that lets go his Hawke upon every bayte Besides we may apprehend it a wrong when it is none if we take not heed for those things passe many times for wrongs in our thoughts which were never meant so by the heart of him that speaketh Words doe sometimes fly from the tongue that the heart did never hatch nor harbour Wherefore unlesse we have proofes that carry weight and conviction with them let not our apprehension grow into a suspition of evill else while we thinke to revenge an injury we may begin one and after that repent our misconceptions And it is alwaies seen that a good mans constructions are ever full of charity and favour either this wrong was not done or not with intent of wrong or if that upon misinformation or if none of these rashnesse the â—ault or ignorance shall serve for an excuse And indeed in things that may have a double sense it is good to thinke the better was intended for so shall we both keep our friends and quietnesse CHAP. 24. Because they are rather to bee pittied than maligned or reckoned of 2 BEcause their adversaries are rather to be contemptuously pittied than maligned or reckoned of and that whether we regard their present or future estate Concerning the present If a man distracted and so are wicked men touching spirituall things do raile on us wee are more sorry for him than for our selves let us doe the like in a case not unlike When Iulian in a mocke asked Maris Bishop of Chalcedon why his Galilean god could not helpe him to his sight he replyed I am contentedly blind that I may not see such a Tyrant as thou art Anger alone were it alone in them is certainely a kind of basenesse and infirmity as well appeares in the weaknesse of those Subjects in whom it raigneth as Children Women Old folkes sicke folkes yea a soare disease of the mind Socrates hidding good speed to a dogged fellow who in requitall of his kind salutation returned him a base answer the rest of his Company rayling on theÌ„ fellow were reprehended by Socrates in this manner If any one quoth he should passe by us diseased in his body or distracted in his minde should wee therefore bee angry or had wee not more cause to bee filled with joy and thankefulnesse that we our selves are in better case What need we returne rayling for rayling All the harme that a common Slanderer can doe us with his foule mouth is to shame himselfe What neede had David to loade himselfe with an unnecessary weapon one sword can serve both his enemy and him Goliahs owne weapon shall serve to behead the Master so this mans owne tongue â—hall serve to accuse himselfe and acquit thee Yea as David had Goliah to beare his sword for him so thy very enemy shall carry for thee both Sword and Target even sufficient for defence as well as for offence Wherefore in these cases it hath beene usuall for Gods people to behave themselves like dead Images which though they be railed on and reviled by their enemies yet have eares and heare not mouthes and speak not hands and revenge not neither have they breath in their nostrils to make reply Psal. 115.5 6 7. If you will see it in an example looke upon David he was as deafe and dumbe at reproach as any stock or stone They that seek after my life saith he lay snares and they that goe about to doe me evill talke wicked things all the day sure it was their vocation to backbite and slander but I was as deafe heard not and as one dumbe which doth not open his mouth I was as a man that heareth not and in whose mouth are no reproofes Psal. 38.12 13. This innocent Dove was also as wise as a Serpent in stopping his eares and refusing to heare the voice of these blasphemous Inchanters charmed they never so wisely And as touching their future estate Fret not thy selfe saith David because of the wicked men neither be envious for the evill doers for they shall soone
man ever served with simple Favours 23â— The Palate an ill Iudge of the Favours of God 22â— Nothing more raiseth up the heart in present af 〈…〉 than the 〈◊〉 of Favours and wonders past 207 〈…〉 Divels can doe 107 A strong Faith is not discouraged either with Gods silence or flat deniall 57 Their Faith valour and patience best made knowne by affliction 10 to 14 The want of Faith made the Philosophers vertues but shining sins 151 The praise of Faith to hold out to the last 54 to 59 The Tree of Faith takes deeper root by shaking 54 to 59 Suffering increaseth our Faith 54 to 59 Do we Feare and sorrow and weep for the present yet all shall be turned into joy everlasting 259 Feare wee not them which can only kill the body but God that can cast both body and soule into hell 202 The answer of God to his people in al then exâ—asies hath ever been Feare not feare not c. 258 259 We may Feare our owne flesh as Paul did but we have no cause for God will support us with his grace 201 In all Feasts the coursest meats are tasted first 244 Few men can digest great felicity 20 We must learne to Fence in the Schoole before we fight in the field 226 A Fâ—â—ver doth not more burne up our bloud then our lust 21 The Philosophers could Forbeare Christians Forgive 15â— While we Fight one with another the Devill overcomes both â—â—8 120 85 Fervent when most in paiâ—e 221 The Flesh and blinded appetite lookes on nothing but the shell and outside of things 254 Motions of revenge come from the Flâ—sh the Spirit suggests better things 145 God scourgeth the Flesh that the spirit may be saved 43 to 49 God makes Fooles of the enemies of his Church 195 196 Evill natures grow presumptuous upon Forbearance 162 to 165 If God a little Forget us we presently remember our selves 49 to 52 We cannot pray aright except we forgive 103 Nor communicate aright 103 Nor be good hearers 103 Yea if we pray it is that wee may bee condemned 104 In reason a man would Forgive his enemy for his owne sake 103 to 115 Not to be afflicted is to be Forsakeâ— 225 Whosoever Forsakes any thing for Christ shall receive an hundred fold more 238 When we are made Free in glory it shall not repent us that we indured a hard and strict apprentiship here 241 A good change to have the Fier of affliction for the fire or hell 177 Anger inflames a Foole sooner than a wise man 82 83 Prosperity makes us Forget God adversity to remember him 4â— to 49 We must Forgive yâ—â— not be forgive◠〈◊〉 1â—â— 144 If we Forgive we shall be forgiven but not else 104 Forgivenesse the most valiant kinde of revenge 81 82 Moâ—e laâ—dable to Forgive than revenge 80 to 85 More generous more wise to Forgive than revenge 80 to 85 If we Forgive not we can do no part of Gods worship aright 103 104 Like Vines we beare the more and better Fruit for paring and pruning 24 G OFâ—-â—imes Gaine brings losâ—e 20 21 We Gaine by all our losses 190 At a Lions Den or a fiery Furnace not to givâ— our were truly Generous 235 No Generall Rule but admits of some exceptions 83 Gentle speech appeaseth wrath 85 to 94 Iâ— Guilty of an enemies imputations amend otherwise contemne them 75 to 80 Guiltinesse makes one feare what another would wish 147 Our end in suffering must be the Glory of God 151 Look upon his present torments together with the Glory following â—48 A Glorious thing to be evill spoken of by evill men 127 to 133 Our first parents had beene lesse Glorious if they had not wanted a Saviouâ— 186 It furthers Gods glory and makes Sathan a looser 195 136 God doth resist our enemies sustaine us when we faint and crowne us when we overcome 191 192 God wils that as our chastisement which he hates as the wickednesse of the agent 186 God takes exact notice of our particular sufferings 191 192 If we are in lâ—â—gue with God we need not feare the greatest of men 196 God may be present yet we not be pleased 190 God is specially present with us in affliction 187 to 193 God forbeares so long as we have any thing left to relye upon 209 God scourgeth every son whom he receiveth 2â—2 The will of God may be done thankfully 186 If God comes it is to releeve us if he stay it is to try us 253 Either God must humour us or be distrusted 189 God wils that as it is a blessing triall or chastisement to us which he 〈◊〉 us the wickedneâ—â—â— of the agent 185 186 God will not bestow whipping where he loves not 224 If God deny our suit it is to make us more importunate 26 We suffer wrongs patiently for Gods glory 148 to 157 Moses and David meeke Lambes in their owne cause fiercâ— Lione in Gods 165 God cannot neglect us if we distrust him not 253 The praise and thankeâ—d we only to God 186 The sight of our owne weaknesse makes us wholly rely upon God 49 to 52 We must commit our cause to God 137 to 142 God punisheth the worse to spare the better part 43 to 49 God will maintaine his owne cause 139 God therefore gives because he hath given 54 to 59 Gods goodnesse turnes all our poysons into Cordials 179 Godlinesse and persecution inseparable 1 2 3 We must acknowledge that God is good even when he strikes 58 To be more sensible of Gods dishonour than our owne credit a noat of uprightnesse 165 Gods people grieve more for the cause than the punishment 15 None out of the place of torment have suffered so much as the Godly 224 Of which diverse examples 224 225 The Good we get by affliction should make us suffer cheerefully 179 Every Good thing is from above 183 Even sin it selfe workes our Good 181 In doing Good to our enemies we do more good to our selves 104 God can easily worke Good by evill instruments 186 Examples of returning good for evill 151 152 Not to doe Good for evill is to intreat those Embassadours roughly which are sent in kindnesse and love 143 All things shall worke together for our Greatest good 180 The Good and bad irreconciliable 3 It must needs be Good which evill men and Devils oppose 127 to 133 To doe good to them that hurt us 142 The greatest praise is to worke Good by evill instruments 7 8 9 If ever we hope for Good our selves we must returne good for evill unto others 151 Goods and evils are as we apprehend them 111 Wicked men grow worse Good men better by affliction 39 The Good things of the world make us worse 21 If Gold it will try us if Iron it will scowre away our rust 22 Not to be Meale-mouthed in the Gospels cause 164 165 The Graces of Gods children are made exemplary and they also put their enemies to silence by being tryed