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
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
impatience of sinners whom the Devill hath bewitcht to glory in their shame or in plaine English a reprobate judgement is the onely cause for with them every vertue is counted a vice and every vice a vertue as their owne words witnesse in nicknaming each vice and grace with opposite titles But as when it was objected to a Martyr that his Christ was but a Carpenters sonne hee answered yea but such a Carpenter as built Heaven and Earth so we grant wee are cowards as they tearme us but such cowards as are able to prevaile with God Gen. 32. 26. 28. Exod. 32. 10. And overcome the World the Flesh and the Devill 1 John 5. 4. Galat. 5. 24. 1 John 2. 14. which is as much Valour and Victory as we care for CHAP. XIX That suffering is the onely may to prevent suffering 3. BEcause suffering is the onely way to prevent suffering Revenge being one of those remedies which not seldome proves more grievous than the disease it selfe When once Zantippe the wife of Socrates in the open street pluckt his cloake from his backe and some of his acquaintance counselled him to strike her he answers you say well that while we are brawling and sighting together every one of you may clap us on the backe and cry hoe well said to it Socrates yea well done Zantippe the wisest of the twaine When Aristippus was asked by one in dirision where the great high friendship was become that formerly had bin between him and Estines he answers It is a sleepe but I will goe and awaken it and did so least their enemies should make it a matter of rejoycing When Philip of Macedon was told that the Grecians spake evill words of him notwithstanding he did them much good and was withall counselled to chastise them hee answers Your counsell is not good for if they now speake evill of us having done them good onely what would they then if wee should doe them any harme And at another time being counselled either to banish or put to death one who had slandered him hee would doe neither of both saying It was not a sufficient cause to condemne him and for banishing it was better not to let him stirre out of Macedonia where all men knew that he lyed then to send him among strangers who not knowing him might admit his slanders for truth better he speak where we are both knowne then where we are both unknowne And this made Chrysippus when one complained to him that his friend had reproached him privately answer Ah but chide him not for then he will doe as much in publike Neglect will sooner kill an injury than Revenge These tongue-squibs or crackers of the braine will die alone if we revive them not the best way to have them forgotten by others is first to forget them our selves Yea to contemne an enemy is better than either to feare him or answer him When the Passenger gallops by as if his fear made him speedy the Cur followes him with open mouth and swiftnesse let him turne to the brawling Cur and he will be more fierce but let him ride by in a confident neglect and the Dog will never stir at him or at least will soone give over and be quiet To vex other men is but to prompt them how they should againe vex us Two earthen pots floating on the water with this Inscription if we knock we crack was long agoe made the Emblem of England and the Low-Countreys When two friends fall out if one be not the wiser they turne love into anger and passion passion into evill words words into blowes and when they are fighting a third adversary hath a faire advantage to insult over them both As have you not somtimes seen two neighbours like two Cocks of the Game peck out one anothers eyes to make the Lawyers sport it may be kill them As while Judah was hot against Israel and Israel hot against Judah the King of Syria smote them both at least Sathan that common and Arch enemy will have us at advantage For as man delighteth when two Dogs or two Cocks are a fighting to encourage and prick them forward to the combate Even so doth Sathan deale with us controversies like a paire of Cudgels are throwne in by the Devill and taken up by male-contents who baste one another while he stands by and laughs And wee cannot please the Devill better for as the Master of the Pit oft sets two Cocks to fight together unto the death of them both and then after mutuall conquest suppeth perchance with the sighters bodies Even so saith Gregory doth the Devill deale with men Hee is an enemy that watcheth his time and while we wound one another he wounds and wins all our souâ—es Thus like the Frog and the Mouse in the Fable while men fight eagerly for a toy the Kite comes that Prince and chiefe Fowle that ruleth in the Aire and snatcheth away both these great warriors or like two Emmets in the Mole-bill of this earth we sight for the mastery in meane while comes the Robin-red-breast and pickes both up and so devoures them But on the other side by gentlenesse wee may as much pleasure our selves It is said of Aristides when he perceived the open scandall which was like to arise by reason of the contention sprung up between him and Themistocles that hee besought him mildly after this manner Sir wee both are no meane men in this Common-wealth our dissention will prove no small offence unto others nor disparagement to our selves wherefore good Themistocles let us be at one againe and if wee will needs strive let us strive who shall excell other in vertue and love And we reade of Euclides that when his Brother in a variance betweene them said I would I might dye if I be not revenged of thee hee answered againe nay let me dye for it if I perswade thee not otherwise before I have done by which one word hee presently so wonne his brothers heart that he changed his minde and they parted friends And this was Davids way of overcomming 1 Sam. 24. Hee whose Harpe had wont to quiet Sauls frenzie now by his kindnesse doth calme his fury so that now he sheds teares instead of bloud here was a victory gotten and no blow stricken The King of Israel set bread and water before the hoast of the King of Syria when he might have slaine them 2 Kings 6. 23. What did he lose by it or had he cause to repent himselfe No hee did thereby so prevent succeeding quarrels that as the Text saith The bands of Aram came no more into the Land of Israel so every wise Christian will doe good to them that doe hurt to him yea blesse and pray for them that curse him as our Saviour adviseth neither is hee a foole in it for if grace comes and nothing will procure it sooner than prayers and good examples though before they were evill enemies now they shall neither be
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
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
infinite wrong of railing Shimei being left to the Lord he did revenge it in giving Shimei up to such a stupidity that he ran himselfe wilfully upon his owne deserved and shamefull-death Or if God doe it not himselfe by some immediate judgement nor by the hand of the Magistrate yet he will see that some other shall doe it though the wronged party be willing to put it up as for example Samsons Father-in-Law for taking away his Wife and shee for her falshood though they were not punished by him that received the wrong yet the Philistims burnt both her and her Father Judg. 15. Againe though the Philistims were not punished by the Timnite or his daughter whom they burnt with fire yet they were by Samson who smote them â—ip and thigh with a mighty plague Judg. 15. From which examples we may draw this argument If the Lord thus revenge the cause of mens particular and personall wrongs much more will hee revenge his owne cause for in this case I may say to every child of God which suffereth for Religions sake as Jahaziel by the Spirit of God said unto all Judah the inhabitants of Jerusalem and King Jehosaphat The battell is not yours but Gods wherefore you shall not need to fight in this battell stand still move not and bâ—hold the salvation of the Lord towards you 2 Chron. 20. 15 17. Yea it stands upon Christs honour to maintaine those that are in his worke And Gods too to defend such as suffer for his sake and hee that traduceth or any way wrongs thee for thy goodnesse his envy strikes at the Image of God in thee because hee hath no other way to extend his malice to the Deity it selfe as is apparent by these Scriptures which will be worth thy turning to Psal. 44. 22. 69. 7. 83. 2. to 10. Prov. 19. 3. Rom. 1. 30. Math. 10. 22. 25. 45. Luke 21. 17. Zach. 2. 8. 1 Sam. 17 45. Psal. 74. 22 23. Acts 5. 39. Psal. 139. 20. Isay 54. 17. 1 Thess. 4. 8. John 15. 18. to 26. Numb 16. 11. Saul Saul saith Christ seeing him make havock of the Church why persecutest thou mee I am Jesus whom thou persecutest Acts 9. 4 5. and Jesus was then in Heaven Cain imbrewes his hands in the blood of his owne 〈…〉 other because he was better and better accepted than himselfe God takes upon him the quarrell and indeed it was for his sake that Abell suffered Now if we may safely commit our cause and our selves to God in the greater matters much more in petty things as are evill words I but saith the weake Christian I am so wronged reviled and slandered that it would make a man speak like Aeagles that famous wrestler that never spake before in his life Answer There is no such necessity For first Who ever was that was not slandered Secondly let him speake evill of thee yet others shall not beleeve him or if the evill and ignorant doe yet report from wise and good men shall speak thee vertuous Yea Thirdly though of some the slanderer bee beleeved for a while yet at last thy actions will outweigh his words and the disgrace shall rest with the intender of the ill The constancy of a mans good behaviour vindicates him from ill report Fourthly there 's no cause of thy answering innocency needs not stand upon its owne justification for God hath undertaken to vindicate it either by friends as when Jonathan and Michael both son and daughter opposed their own Father in his evil intents to take Davids part and vindicate his reputation 1 Sam. 19. 4. 5. 11. 12. or by enemies as when Pilate pronounced him innocent whom he condemned to die which shewes that innocency cannot want abettors and when Caiaphas was forc't to approve that Christ in the chaire whom hee câ—ndemned on the bench And when Julian was compelled to cry out O Galilean tâ—ou hast overcome And when Balaam was forc't to blesse those for nothing whom he was hired to curse They that will speake the evill they should not shall bee driven to speake the good they would not Or by strangers that stand by as when young Daniell stept up to cleare Susanua of that fowle aspertion Or lastly by himselfe as he often vindicated Mary O holy Mary I admire thy patient silence thy Sister blames thee for thy piety the Disciples afterwards blame thee for thy bounty and cost not a word falls from thy lips in a just vindication of thine honour and innocency but in an humble taciturnity thou leavest thine answer to thy Saviour How should we learne of thee when we are complained of for well doing to seale up our lippes and expect our righting from above And how sure how ready art thou O Saviour to speake in the cause of the dumbe Martha Martha thou art carefull and troubled about many things but one thing is needfull and Mary hath chosen the better part What needed Mary to speake for her selfe when shee had such an Advocate she gave Christ an unction of thankefulnesse hee gave her an unction of a good name a thing better than oyntment Eccles. 7. 1. Againe the Leaper praiseth God Christ praiseth the Leaper True ill tongues will be walking but we need not repine at their insolency why should wee answer every dog that barkes with barking againe But admit God should omit to revenge thy cause yet revenge not thy selfe in any case for by revenging thine owne quarrell thou makest thy selfe both the Judge the Witnesse the Acouser and the Executioner onely use for thy rescue Prayer to God and say as Christ hath injoyned lead me not into temptation but deliver me from evill Matth. 6. 13. and it sufficeth Yet if thou wilt see what God hath done and what hee can and will doe if there bee like need heare what Ruffinus and Socrates write of Theodosius in his warres against Eugenius When this good Christian Emperour saw the huge multitude that was comming against him and that in the sight of man there was apparent overthrow at hand he gets him up into a place eminent and in the fight of all the Army falls downe prostrate upon the Earth beseeching GOD if ever he would looke upon a sinfull creature to helpe him at this time of greatest need whereupon there arose suddenly such a mighty wind that it blew the Darts of the enemies back upon themselves in such a wonderfull manner that Eugenius with all his Host was cleane discomfited and seeing the power of Christ so fight for his people was forced in effect to cry out as the Aegyptians did God is in the cloud and he fighteth for them No forces are so strong as the spirituall the prayers of an Eliâ—h are more powerfull than all the armies of Flesh which made the Queene mother of Scotland confesse that shee feared more the prayers and fasting of Mâ— Knox and his assistants then an Army of twenty thousand men Thus God either preventeth our
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
and fore-appointeth every particular crosse Eccles. 3. 1. Rom. 8. 28. 29. but even effecteth them and brings them into execution as they are crosses corrections tryals and chastisements Isaiah 45. 7. Amos 3. 6. and also ordereth and disposeth them that is limiteth and appointeth the beginning the end the measure the quality and the continuance thereof yea hee ordereth them to their right ends namely his owne glory the good of his servants and the benefit of his Church Jeremy 30. 11. Gen. 50. 19. 20. 2 Sam. 16. 10. Psal. 39. 9. God useth them but as Instruments wherewith to worke his good pleasure upon us As what are our enemies but Gods Axes to cut us downe not for the fire but for the building Gods Masons to hew us here in the Mountaine that we may be as the pollished corner stones of the Temple Ps 〈…〉 144. 12. Or admit the Mâ—son pulls downe the House it is not with an intent to destroy it but to reedifie it and raise it up againe in better formâ— and fashion Gods skullains to scowre up the vessell of his House that they may be meâ—t for the Masters use If then they be but as Instruments or Toâ—les in the hand of the worke-man we must not so much looke to the Instrument as to the Author Gen. 45. 5. and 50. 30. Well may the Priests of the Philistims doubt whether their plague bee from God or by Fortune 1 Sâ—m 6. 2. 9. but let a Joseph be sold into Aegypt he will say to his enemies Yee sent not me hither but God when ye thought evill against me God disposed it to good that hee might bring to passe as it is this day and save much people alive or let a David be rayled upon by any cursed Shimei hee will answer Let him alone for he curseth even because the Lord hâ—th bid him curse David Who dare then say wheresore hast thou done so 2 Sam. 16. 10. Or let a Micha be trodden upon and insulted over by his enemy his answer shall be no other than this I will beare the wrâ—th of the Lord be 〈…〉 se I have sinned against him untill be plead my cause and execute judgement for me Micha 7. 9. The beleever that is conversant in Gods booke knowes that his adversaries are in the hands of God as a Hammer Axe or Rod in the hand of a smiter and therefore as the Hammer Axe or Rod of it selfe can doe nothing any further than the force of the â—and using it gives strength unto it so no more can they doe any thing at all unto him further than it is given them from above as our Saviour told Pilate John 19. 11. See this in some examples you have Laban following Jacob with one troope Esau meeting him with another both with hâ—stile intentions both goe on till the utter most point of their execution both are prevented â—re the execution for stay but a while and you shall see Laban leave him with a kisse Esau meet him with a kisse of the one hee hath an oath tâ—â—res of the othâ—r peace with both GOD makes sooles of the enemies of his Church he lets them proceed that they may be frustrate and when they are gone to the uttermost reach of their teather hee puls them back to the stake with shame Againe you have Senâ—châ—rib let loose upon Hezekiah and his people who insults over them intolerably 2 Kings 18. Oh the lamentable and in sight desperate condition of distressed Jerusalem wealth it had none strength it had but a little all the Countrey round about was subdued unto the Assâ—rian that proud victor hath begirt the wals of it with an innumerable army scorning that such a shovell-full of earth should stand out but one day yet poore Jerusalem stands alone blockt up with a world of enemies helplesse friendlesse comfortlesse looking for the worst of an hostile sury and on a sudden before an Arrow is shot into the City a hundred fourscore five thousand of their enemies were slâ—ine and the rest run away 2 Kings 19. 35. 36. God laughs in Heaven at the Plots of Tyrants and befooles them in their deepest projects If he undertake to protect a people in vaine shall Earth and Hell couspire against them Nothing can be accomplished in the Lower-House of this world but first it is decreed in the Upper Court of Heaven as for example what did the Jewes ever doe to our Saviour Christ that was not first both decreed by the Father of Spirits and registred in the Scriptures for our notice and comfort They could not so much as throw the Dice for his Coat but it was prophesied Psal. 22. 18. and in Psal. 69. 21. It is â—ore-told that they should give him gall in his meat and in his thirst vineger to drinke the very quality and kinde of his drinke is prophesied yea his face could not be spit upon without a prophesie those filthy excrements of his enemies fell not upon his face without Gods decree and the Prophets relation Isay 50. 6. Yea let the Kings of the earth be assembled and the Rulers come together Let Herod and Pontius Pilate with the Gentiles and the people of Israel gather themselves in one league against him it is in vaine for they can doe nothing but what the hand of God and his Councell hath before determined to be done as Peter and John affirmed to the rest of the Disciples for their better confirmation and comfort Acts 4. 26. to 29. No notwithstanding the Devill raged the Pharisees stormed Herod and Pilate vexed Cayaphâ—s prophesied all combined and often sought to take him yet no man laid hands on him untill his houre was come that God had appointed so that by all their Plots they were never able to doe him any more hurt then onely to shew their teeth John 7. 30. If we are in league with God we need not feare the greatest of men Indeed it was Pilates brag to Christ knowest thou not that I have power to cruciâ—ie thee John 19. 10. And Lâ—bans to Jacob Gâ—â— 31. 29. I am able to doe you hurt but they were but vaine cracks for doth not Pharoabs overthrow tell all boasting Champions that an Host is nothing without the God of Hosts Yea Sathan himselfe was saine to say unto God in Jobs case stretch out now thine hand c. Job 1. 11. 2. 5. Now it must needs comfort and support us exceedingly if in all cases we do but duly consider that inequalitâ— is the ground of order that superiour causes guide the subordinate that this sublunaâ—y Globe depends on the celestiall as the lesser wheeles in a Clock doe on the great one which I â—inde thus expressed As in a Clock one motion doth convay And carry divers wheeles a severall way Yet altogether by the great wheeles force Direct the hand unto his proper course Who is he that saith and it commeth to passe when the Lord commandeth it not Lament 3. 37. Suppose
sinne his very â—â—â—stisements are deadly as is cleare by Davids example and Lots who had a sharpe misery clapt on the heeles of a sweet mercy for he that was so beloved of God that he saved a whole City could not save his owne Spouse When God delivers us from destruction hee doth not secure us from all affliction Grace was never given us for a Target against externall evils Though we be not condemned with the world yet we may be chastned in the world Neither the Truth nor strength of Jobs faith could secure him from the outward and bodily vexations of Satan against the inward and spirituall they could and did prevayle so no repentance can assure us that we shall not smart with outward afflictions that can prevent the eternall displeasure of God but still it may be necessary and good we should be corrected our care and suit must be that the evils which shall not be averted may be sanctified CHAP. XXXVIII That Christ and all the Saints are our Partners and partakers with us in the Crosse yea our sufferings are nothing in comparison of theirs 4. WE shall beare the crosse with more patience and comfort if wee consider that Christ and all the Saints are our partners and partakers therein yea thy sufferings are nothing in comparison of what others have suffered before thee Looke upon righteous Abel thou shall see his elder brother Cain had dominion and rule over him by Gods appointment Gen. 4. 7. Yea in the next Verse thou shalâ— see him slaine by his brother After him looke upon Noah a most calamitous person as ever lived as the Chronologer computes him as for Lâ—t he had his righteous soule vexed from day to day Looke upon Job thou shalt see that miseries doe not stay for a mannerly succession to each other but in a rude importunity throng in at once to take away his children substance friends credit health peace of conscience c. leaving him nothing but his Wife whom the Devill spared on purpose to vex him as the Fathers thinke so that in his owne apprehension God was his mortall enemy as heare how in the bitternesse of his soule he complaynes of his Maker saying He teareth me in his wrath he hateth me and gnasheth upon me with his teeth he hath broken me asunder taken me by the necke and shaken me to peeces and set me up for his marke his Archers compasse me round about hee cleaveth â—y raines asunder and doth not spare to powre out my gall upon the ground he breaketh me with breach upon breach and runneth upon me like a Gyant Job 16. Now when so much was uttered even by a non-such for his patience what may we thinke hee did feele and indure Looke upon Abraham thou shalt see him forced to forsake his Countrey and Fathers house to goe to a place he knew not to men that knew not him and after his many removes hee meets with a famine and so is forced into Aegypt which indeed gave reliefe to him when Canaan could not shewing that in outward things Gods enemies may fare better than his friends yet hee goes not without great feare of his life which made it but a deare purchase then hee is forced to part from his brother Lot by reason of strife and debate among their Heardsmen after that Lot is taken prisoner and he is constrained to wage w 〈…〉 rre with foure Kings at once to rescue his Brother then Sarah his wife is barren and he must goe childlâ—sse untill in reason he is past hope when he hath a Sonne it must not onely dye but himselfe must slay him Now if that bosome wherein we all look to rest was assaulted with so many sore tryals and so divers difficulties is it likely we should escape Looke upon Jaoob you shall see Esau strive with him in the wombe that no time might be lost after that you shall see him fly for his life from a cruell Brother to a cruell Unkle with a staffe goes he over Jordan alone doubtfull and comfortlesse not like the sonne of Isaac In the way he hath no bed but the cold earth no pillow but the hard stones no shect but the moist aire no Canopie but the wide Heaven at last he is come far to finde out an hard friend and of a Nephew becomes a servant after the service of an hard Apprentiship hath earned her whom he loved his Wife is changed and he is not onely disappointed of his hopes but forced to marry another against his will and now hee must begin another Apprentiship and a new hope where hee made account of fruition all which fourteene yeares he was consumed with beat in the day with frost in the night when hee hath her whom he loves she is barâ—en at last being growne rich chiefly in wives and children accounting his charge his wealth hee returnes to his Fathers house but with what comfort Behold Laban followes him with one troope Esau meets him with another both with hostile intentions not long after Rachel the comfort of his life dyeth his children the slaffe of his age wound his soule to death Reuben proves incestuous Judah adulterous Dina is ravished Simeon and Levi are murtherous Er and Onan are stricken dead Joseph is lost Simeon imprisoned Benjamin his right hand endangered Himselfe driven by famine in his old age to dye among the Aegyptians a people that held it abomination to eate with him And yet before he was borne it was Jâ—cob have I loved and before any of this befell him God said unto him Be not afraid I am with thee and will doe thee good Genesis 28. 15. And he did so even by these crosses for that 's my good saith the Proverbe that doth mâ— good Now what Sonne of Israel can hope for any good dayes when hee heares his Fathers were so evill It is enough for us if when we are dead we can rest with him in the Land of Promise Againe heare what David saith of himselfe Thy Arrowes sticke fast in mee and thy hand presseth me sore Psal. 38. 2. and see what cause he had so to say what what were these Arrowâ—s to let passe those many that Saul shot at him which were sharpe and keene enough and those other of Doeg when hee slew fourescore and five of the Priests and the whole City of Nob both man and woman child and suckling for shewing him kindnesse Likewise Shimeis carrâ—age towards him also his distresse at Ziglag and those seventy thousand which perished by the Pestilence upon his numbring the people and the like First Nathan tels him from the Lord that The sword should never depart from hâ— hoâ—se and that he would raise up evill against him out of his owne loynes here were as many Arrowes as words Againe the Childe which he had by Bathsheba was no sooner borne but it dyed there was another Arrow Tamar his daughter being marriageable was deslowred by his owne Sonne Amnon there was two
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.
But thou must consider that as this life is our Hell and the wickeds Heaven John 16. 20. So the next life shall be their Hell and our Heaven Vers. 21. 33. Prov. 16. 4. As Dives was in Abrahams bosome when Lazarus was in torments so Lazarus was in Abrahams bosome when Dives was in torments Luke 16. 23 25. And herein wee fare no worse than Christ Did not his spirit passe from the Crosse into Paradise Did not hee first descend into Hell and then had his ascension Suppose thy suffâ—rings be great what then Assure thy selfe that every pang is a prevention of the paines of Hell and every respite an earnest of Heavens rest and how many stripes dost thou esteeme Heaven worth It is true flesh and bloud is so sensuall that it feeles a little paine in the finger a great deale more than the health of the whole body But let us better consider on it and behold at once the whole estate of a Christian we shall see his peace exceed his paine yea we shall see both the torments present and the glory following hope makes absent joyes present wants plenitâ—des and beguiles calamity as good company does the way The poore Traveller in thinking of his Inâ—e goes on more cheerefully and the bond-man in calling to minde the yeare of Jubilee When the Apprentice cals to minde that his yeares of covenant will now shortly expire and then he shall have his freedome confirmed the very remembrance thereof maketh many laboursome workes seeme more light and lesse grievous unto him neither doth he afterwards repent it Did it ever repent Jacob when he came to inherit his Fathers blessing that he had endured a long exile and tedious bondage Or Joseph when he was once made Ruler in Aegypt that he had formerly beene sold thither and there imprisoned and he had never been a Courtier if he had not first beene a prisoner Or did it repent the Israelites when they came to inherit the Land of promise that they had formerly beene forty yeares passing through a forlorne Wildernesse Or which of Gods servants did ever repent that they had passed the apprentiship of their service here and were now gone to be made free in glory If so let us doe and suffer chearefully paâ—iently couragiously what God imposeth upon us knowing that after we have swet and smarted but six dayes at the utmost then commeth our Sabbath of eternall rest which will make amends for all knowing that death ends our misery and begins our glory and a few groanes are well bestowed for a Preface to â—n immortall joy Let then our eyes be continually on the joyes which follow and not on the paine which is present the paine neglected and unregarded cannot be very discomfortable But that there is reward promised to those which suffer in Christs cause is not all for our reward shall be answerable to our sufferings the greater our sufferings are here the greater shall our reward be hereafter Matth. 16. 27. The deluge of calamites may assault us but they shall exalt us By our crosses sanctified weight is added to our Crowne of blisse for according to the measure of our afflictions God weigheth unto us of his graces that we may be able to beare them and according to the measure of our graces he proportioneth our glory and future happinesse Suffering for the Gospell is no inferiour good worke and every one shall bee rewarded though not for yet according to his workes Psal. 62. 12. Rom. 2. 6. Revel 22. 12. The Apostles tell Christ we have left all and followed thee Matth. 19. 27. Christ tels them when I sit on my Throne yee shall sit on Thrones with me Vers. 28. They that turne many unto righteousnesse shall shine as the starres in the Kingdome of Heaven Dan. 12. 3. And they that suffer Martyrdome shall be cloathed with long white roabes and have Palmes in their hands Revel 6. 9 11. Now there be three sorts of Martyrs Re intentione intentione non re re non intentione in both deed and intention as was Saint Steven in intention not deed as was Saint John in deed not in intention as were the Innocents But where the conflict is more hard the conquest obtained shall be more glorious for as Chrysostome speakes according to the tribulations laid upon and born by us shall the retribution of glory be proportioned Yea ever where more worke is done there more wages is given and when the fight or conflict is sharper and the victory harder the glory of the triumph is greater and the Crowne of reward more glorious Whence it was that those Saints in the Old Testament which were racked and tortured would not be delivered or accept of their enemies faire offers to the end they might receive a better resurrection and a more glorious reward Heb. 11. 35. Neither would we wish our worke easier or our burthen lighter if we looked up to the recompence of reward for it may bee well applyed here which was mis-applyed in the tryall of that holy man Job We doe not serve God for nothing Though we must not serve him meerely for reward as hyrelings nor for feare as servants but as children for love O that when we suffer most we could but meditate and looke upon with the eye of faith the fulnesse of those joyes and sweetnesse of those pleasures which having once finished our course we shall enjoy at Gods right hand for evermore Psal. 16. 11. being such as eye hath not seene 〈◊〉 eare heard neither hath entred into the heart of man to conceive 1 Cor. 2. 9. For certainly the remembranceâ— thereof would even raise up our soules from our selves and make us contemne and slight what ever our enemies could dâ—e as it did our Fore-fathers much more to slight reproaches which are such bug-beares to a great many And no marvell if that which hath made so many contemne fire and fagot make us contemne the blasts of mens breath But I hope enough hath beene said in shewing that our enemies instead of robbing inrich us and in lieu of hurting pleasure us â—ith they greateâ— our graces and augment our glory sith if the conflict be more sharpe the Crowne will be more glorious Wherefore if our tryals be small let us beare them with patience which makes even great burthens easie if they be great and grievous let us beare them patiently too since great is the weight of glory that ensueth them whereas no suffering no reward yea if we be not câ—â—sined here we shall be condemned hereafter 1 Cor. 11. 32. And whether had you rather rejoyce for one fit or alwayes you would doe both which may not be you would be both Dives and Lazarus have happinesse both here and hereafter pardon me it is a fâ—nd covetousnesse and idle singularity to affect it What that you alone may fare better than all Gods Saints That God should straw Carpets for your feet onely to walke unto your Heaven and make
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.