served with simple favours It is a great word that Zozomen speaks of Apollonius That he never asked any thing of God in all his life that he obtained not Yea we thinke he speeds well that lives as it were under a perpetuall Equinoctiall having night and day equall good and ill fortune in the same measure for these compositions make both our crosses tolerable and our blessings wholesome We that know not the afflictions of others call our owne the heaviest every small current is a torrent every Brooke a River every River a Sea we make our selves more miserable than we need than we should by looking upon our miseries in a multiplying glasse we measure the length of time by the sharpnesse of our afflictions and so make minutes seeme howers and dayes moneths If wee be sicke and the Physitian promises to visit us to morrow with his best reliefe with what a tedious longing doe we expect his presence Our imagination makes every day of our sorrow appeare like Iosuahs day when the Sun stood still in Gibeon The summer of our delights is too short but the winter of our affliction goes slowly of we are so sensible of a present distresse and so ingratefull for favours past that wee remember not many yeares health so much as one daies sicknesse 't is true former meales doe not relieve our present hunger but this cottage of ours ruines straight if it be not new daubed every day new repaired What then shall to dayes Ague make us forget yesterdayes health and all Gods former favours if he doe not answer us in every thing sha'l wee take pleasure in nothing Shall we slight all his blessings because in one thing he crosseth us whereas his least mercy is beyond our best merit but if we thinke of our deliverance from the fire of hell this is cause enough to make us both patient and thankefull though the trifles wee delight in bee taken from us Lord take away what thou pleasest for thy glory and my good so long as thou savest me from the fire of hel and thy everlasting wrath Neither is there a better remedy for impatience then to cast up our receipts and to compare them with our deservings If thou look upon thy sufferings thou shalt find them farre easier than thy sinnes have deserved nothing to what thy fellow Saints and Christ thy elder brother hath suffered before thee at a Lions den or a firy furnace not to turne taile were a commendations worthy a Crowne doe but compare thy owne estate with theirs and thou shall finde cause to be thankefull that thou art 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 thankfull for if these temporary dolors which God afflicts his people with are so grievous to thee how shall thine and Gods enemies endure that devouring fire that everlasting burning Isaiah 33. ver 14. CHAP. 39. 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 we shall have respect unto the recompense of reward which is promised to all that notwithstanding what they shall suffer persevere in well doing Great are our tryalls but salvation will one day make amends when we shall have all teares wiped from our eyes 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 Ioyous by how much more the course of our life hath beene grievous First see what promises are made to suffering Blessed are they which mourne saith our Saviour for they shall be comforted Mat. 5.4 Blessed are they which suffer persecution for righteousnesse for theirs is the Kingdome of Heaven Verse 10. Blessed shall yee bee 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 Vers. 11.12 Behold saith God it shall come to passe that the Devill shall cast some of you into prison that ye may be tried 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 A Crowne without cares without rivals without envie without end And againe Blessed is the man that endureth temptation for when he is tried he shall receive the crowne of life Iames 1.12 And lastly Whosoever shall forsake Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my names sake hee shall receive an hundred fold more and shall inherit everlasting life Mat. 19.29 This is a treasure worthy our hearts a purchase worth our lives Now who is there that shall heare these promises and compare the seed-time with the Harvest looke up from the root to the fruit consider the recompence of the reward and will not choose rather to suffer adversity with the people of God than to enjoy the pleasures of sin for a season Hebrewes 11.25 Who will not be willing to suffer with Christ that hee may also raigne with him 2 Tim. 2.12 Who will not suffer these light afflictions which are but for a moment when they cause unto us a far more excellent and eternall wâ—ight 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 thinks if thou but considerest that thy paines will shortly passe but thy joy shall never passe away it should prove a notable soveraigne Cordiall to strengthen thee not only against reproches 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 be too much to endure for those pleasures which endure for ever It s true If in this life only 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 Iohn 16.20 So the next life shall be their hell and our Heaven Vers. 21.33 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 we fare no worse than Christ did not his spirit passe from the crosse into Paradise Did not he first descend into hell and then had his ascention suppose thy sufferings 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
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
orient For Vertues like the Stars shine brightest in the night and fairest in the frost of Affliction More particularly Affliction is a notable meanes to try whether we have faith or not Nothing is more easie then to trust God when our Barnes and Coffers are full And to say give us our daily bread when we have it in our Cubbards But when we have nothing when we know not how nor whenâ—â— to get any thing then to depend upon an invisible bounty this is a true and noble act of faith Againe touching other graces how excellently was Iobs patience and sincerity made known by Sathans malice when he brought forth those Angelicall words What shall we receive good at the hand of God and not receive evill Iob 2.10 When he stood like a Centre unmoved while the circumference of his estate was drawne above beneath about him when in prosperity he could say if my mouth hath kist my hand and in adversity the Lord giveth and the Lord taketh blessed be the name of the Lord. He was not so like the wicked as they are like dogs that follow the meat not the man Alas they are but bad workes that need rewards to crane them up withall for neither paine nor losse much lesse the censure of lewd persons will trouble a well planted mind Againe God suffers us to suffer much more especially to try our perseverance which is a grace so good and acceptable that without it there is nothing good nor acceptable And indeed how shall a man shew his strength unlesse some burthen be laid upon his back or his constancy The Spaniell which fawneth when he is beaten will never forsake his Master And Trees well rooted will beare all stormes The three Children walked up and downe in the fiery flames praising God And a Blade well tryed deserves a treble price How did the Church of Pergamus approve her selfe Yea how was she approved of God which hath the sword with two edges when she held out in her workes even where Sathan dwelt and kept his Throne I know thy workes saith God and that thou keepst my Name and hast not denyed my faith even in those dayes when Antipas my faithfull Martyr was slain among you where Satan dwelleth yea where his Throne is and where some maintaine the Doctrine of Balaam and the Nicholaitans and teach that men ought c. Rev. 2.13 14. Persecution is the Sword whereby our Salomon will try which is the true naturall Mother which the pretended Afflictions are the waters where our Gideon will try whether we are fit Souldiers to fight the Battle of Faith We are all valiant Souldiers till we come to fight Excellent Philosophers till we come to dispute good Christians till wee come to master our own lusts But it is opposition that gives the tryall when Corruptions fight against the graces and cause Argent to seem more bright in a fable Field But to go on A man is made known whether he be feeble or strong by the provocation of an enemy even calme tempers when they have been stirred have bewrayed impetuousnesse of passion Now he that overcommeth his own anger saith Chilo overcommeth a strong enemy but he that is overâ—ome by it is a whiteliver saith Hermes for wrath proceedeth from feeblenesse of courage and lacke of discretion As may appeare in that Women are sooner angry then men the Sicke sooner then the healthy and Old men sooner then Young Againe it s nothing to endure a small tryall or affliction every Cock-boate can swim in a River every Sculler sayle in a Calme every man can hold up his head in ordinary Gusts but when a blacke storme arises a tenth wave flowes deep calls unto deep Nature yeelds Spirit faints Heart fayles Wheras grace is never quite out of heart yea is confident when hopes are adjourned and expectation is delayed Finally Affliction and Persecution humbleth the spirits of the repentant tryeth the faith and patience of the sincere Christian but hardneth the hearts of the ungodly Wicked men like some Beasts grow mad with baiting If crosses or losses rush in upon them they fall to the language of Iobs Wife Curse God and dye or to that of the King of Israels Messenger Why should I serve God any longer 2 King 6.33 CHAP. 10. That it prevents greater evills of Sinne and Punishment to come 7 SEventhly the LORD by this evill of Chastisement for sins past preventeth the evills of sin and greater punishments for the time to come The Lord saith Elihu correcteth man that hee might turne away from his enterprize and that he might keepe backe his soule from the Pit and that his life should not perish by the sword Iob 33.17 18. The sharpnesse of crosses are Gods spirituall hedge This salt doth not onely preserve from Corruption but also eate out Corruption We are chastened of the Lord saith the Holy Ghost that we might not be condemned with the world 1 Cor. 11.32 Erring soules be corrected that they may be converted not confounded If Paul had not been buffeted by Sathan and wicked men he had beene exalted out of measure 2 Cor. 12.7 Pride is so dangerous a poyson that of another poyson there was confected a counterpoyson to preserve him from it God would rather suffer this chosen Vessell to fall into some infirmity then to be prowd of his singular priviledges Least I should be exalted above measure through the abundance of Revelations there was the poyson of Pride insinuating it selfe I had a Thorne in the flesh the messenger of Sathan to buffet me There was the Counterpoyson or Antidote which did at once make him both sick and whole The enjoyment of the worlds peace might adde to my content but it wil indanger my soule how oft doth the recovery of the body state or minde occasion a Relaps in the soule Turne but the Candle and that which keeps me in puts me out The younger brother shall not have all his portion least he run Riot All the life of Salomon was full of prosperity and therefore we find that Salomon did much forget God but the whole life of David had many enemies and much adversity and therfore we see by his penitentiall Psalmes others that David did much remember God As Salt with its sharpnesse keeps flesh from corrupting So their malice keeps our soules from festering Bees are drowned in Honey but live in Vineger Now if sweet meats breed Surfets t is good sometimes to taste of bitter its good somvvhat to unloade when the ship is in danger by too liberall a ballast I will tell you a Paradox I call it so because few will beleeve it but it is true many are able to say they have learned to stand by falling got strength by weaknesse The burnt Child dreads the fire A broken bone well set is faster ever after Like Trees we take deeper root by shaking And like Torches we flame the brighter for bruizing and knocking God suffered Sathan to spoile Iob
evill words of him notwithstanding hee did them much good and was withall counselled to chastise them he answers Your counsell is not good for if they now speake evill of us having done them go odonely what would they then if we should do 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 stir out of Macedonia where all men knew that hee lyed thon to send him among strangers who not knowing him might admit his slanders for truth 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 injurie than revenge These tongue-Squibs or crackers of the braine will dye 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 enemie is better than either to feare him or answer him When the Passenger gallops by as if his feare 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 wil soon give over and be quiet To vex other men is but to tutor them how they should againe vex us Whâ—n two friends fall out if one bee 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 sometimes seene 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 Iudah was hot against Israel and Israel hot against Iudah 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 incourage them 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 Yea 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 per-chance with the fighters bodies Even so saith Gregory doth the Devill deale with men He is an enemy that watcheth his time and while wee wound one another hee wounds and wins all our soules Thus like the Frog and the Mouse in the Fable while men fight eagerly for a toy the Kiâ—e comes that Prince and chiefe Fowle that ruleth in the Aire and snatcheth away both these great warriers or like two Emmets in the Mole-hill of this earth wee fight for the mastery in meane while comes the Robin-red-breast and picks both up and so devours 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 betweene him and Themistocles that hee besought him mildely after this manner Sir we 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 we will needs strive let us strive who shall excell other in vertue and love And wee 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 he answered againe nay let me dye for it if I perswade thee not otherwise before I have done by which one word he 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. He whose Harp had wont to quiet Sauls frenzie now by his kindnesse doth calme his fury so that now he sheds teares instead of blood here was a victory gotten and no blow stricken The King of Israel set bread and water before the host of the King of Syria when he might have slaine them 2. Kin. 6.23 What did he loose by it or had he cause to repent himselfe No he 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 he 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 evill nor enemies It was a witty answer of Socrates who replied when one askt him why he tooke such a mans bitter railing so patiently It is enough for one to be angry at a time For if a wise man contend with a foolish man saith Salomon whether he be angry or laugh there is no rest Pro 29.9 Whereas gentle speech appeaseth wrath and patience bridleth the secret pratlings of mockers and blunteth the points of their reproach Rage is not engendred but by the concurrence of cholers which are easily produced one of another and borne at an instant When the stone and the steele meets the issue ingendred from thence is fire whereas the Sword of anger being strucke upon the soft pillow of a mild spirit is broken The shot of the Cannon hurts not wooll and such like yeelding things but that which is hard stubborne and resisting He is fuller of passion than reason that will flame at every vaine tongues puffe A man that studies revenge keepes his owne wounds greene and open which otherwise would heale and do well Anger to the soule is like a coale on the flesh or garment cast it off suddenly it doth little harme but let it lye it frets deepe Wherefore saith one their malice shall sooner cease than my unchanged patience A small injury shall go as it comes a great injury may dine or sup with me but none at all shall lodge with me for why should I vex my selfe because another hath vexed me That were to imitate the foole that would not come out of the pound saying they had put him in by Law and he would come out againe by Law or Ahab who because he could not have his will on Naboth would be revenged on himselfe As the mad man teares his owne haire because he cannot come at his enemies or little children who one while forbeare their meat if you anger them another time if you chance to take away but one of their Gugawes
amongst many other toyes which they play withall will throw away the rest and then fall a puling and crying out right Or Dogs which set upon the stone that hath hurt them with such irefull teeth that they hurt themselves more than the thrower hurt them and feele greater smart from themselves than from their enemy which makes Archelaus say it is a great evill not to be able to suffer evill And a worthy Divine of ours I will rather suffer a thousand wrongs than offer one I will suffer an hundred rather than returne one I will suffer many ere I will complaine of one and endeavour to right it by contending for saith he I have ever found that to strive with my Superiour is furious with my equals doubtfull with my inferiour â—ordid and base with any full of unquietnesse Satyrus knowing himselfe cholerick and in that whirry of minde apt to transgresse when he but suspected ill language from any he would stop his eares with wax lest the sense of it should cause his fierce blood to seeth in his distempered skin And good reason for the Emperour Nerva by passionate anger got a Feaver that killed him And the Emperour Valentinianus dyed by an eruption of blood through anger And Vinceslaus King of Bohemia in his rage of choler against his Cup-bearer fel into a palsie that killed him Againe Caesar although he could moderate his passions having in that civill garboyle intercepted a packet of Letters written to Pompey from his Favourites brake them not open but burnt them immediately And Pompey committed those Letters to the fire before he read them wherein he expected to finde the cause of his griefe All three upon wise and mature ground that they might not play booty against themselves in furthering an enemies spite And certainly if wee well consider it we shal meet with vexations enough that we cannot avoid if we would never so faine Aud yet some as if they did delight to vex their owne soules will be very inquisitive to know what such an one said of them in private but had they as much wit as jealousie they would argue thus with themselves smal injuries I would either not know or not minde or knowing them I would not know the Author for by this I may mend my selfe and never malice the person I might goe on and shew you that Greece and Asia were set on fire for an Apple That not a few have suffered a sword in their bowels because they would not suffer the lye in their throats As how few of these SalamaÌ„ders who are never well but when they are in the fire of contention are long lived The Raven the Elephant and the Hart which have no gall Patient Christians one of them out-live many of the other But two and twenty yards is enough for a peece CHAP. 20. That they beare injuries patiently because their sins have deserved it and a far greater affliction 4 HE suffers his enemies reproaches and persecutions patiently because his sins have deserved it and a far greater affliction David felt the spight of his enemies but acknowledgeth his sin to be the cause 2 Sam. 16.11 Yea their revilings and persecutions happily bring to his remembrance that himselfe before his conversion hath likewise censured reviled or persecuted others It may bee his naturall spirituall or politicall parents in some kinde or other as who can plead innocency herein Dion of Syracuse being banished came to Theodorus Court a suppliant where not presently admitted hee turned to his companion with these words I remember I did the like when I was in the like dignity When thou receivest an iniury remember what injuries thou hast offered looke not to be exempt from the same wrongs which thou hast done for he that doth wrong may well receive it we may well suffer patienly when we know we suffer iustly To look for good and to do bad is against the law of Retaliation Now if we make this use of our sufferings what more precious than the reproaches of an enemy for thereby we shall sooner and more plainely heare of our faults than by a friend although neither in a good manner nor to a good end We have great need quoth Diogenes of faithfull friends or sharpe enemies Every one hath use of a Monitor but friends in this kind are so rare that no wise man would willingly forgoe his enemy at any rate This being premised namely that we endure nothing from our enemies but that we have justly deserved from God Yea that we are more beholding to our greatest enemies touching the knowledge of our selves than the best friend we have how should we not with David refuse to revenge our selves in case any wicked Shimei raile curse or cast stones at us have we never so much power and opportunity to doe it Yea admit some Abishai would doe it for us how should we not say let him alone suffer him to curse for the Lord hath bidden him 2 Sam. 16.11 It hath alwayes beene the manner of Gods people to look up from the stone to the hand which threw it and from the effect to the cause What saith Ioseph to his envious brethren that sold him into Aegypt yee sent not me hither but God Gen. 45.8 And Iob being rob'd by the Sabeans they being set on by Sathan doth not say the Devill took away or the Sabeans tooke away but the Lord hath taken away Iob. 1.21 And David speaking of his son Absoloms treason I was dumbe and said nothing why because it was thy doing Psal. 39.9 And what thinke you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies The Chiefe Priests Scribes and Pharisees and Pilate to revile him and crucifie him but to approve the equity and justice of God the Author thereof for although it were blasphemy to say he was a sinner yet taking upon him the sinnes of the whole world he knew those sinnes had deserved as much and therefore hee is silent Mat. 26.62 63. It s true other reasons are given as that he answered nothing because it was now his time to suffer not to do his worke was now to be crucified and not to be dignified or as another he spake not a word to Herod because Herod had taken away his voice in beheading Iohn Baptist but this without doubt was the maine reason Even in like manner it is with the truly gracious they being wronged doe not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them but they look higher even to God that occasioned it Or if they be angry they â—urne their malice from the person which punisheth them to the sin by whiâ—â— and for which he came to have leave and power to punish them and to themselves for committing such sinnes It is not the punishment but the cause of it makes them sorrowfull and if in case they doe returne an
who not onely decreeth and fore appointeth every particular crosse Eccl. 3.1 Rom. 8.28 29. but even effecteth them and brings them into execution as they are crosses corrections trials 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 he ordereth them to their right ends namely his owne glory the good of his servants and the benefit of his Church Ier. 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 our adversaries are but as tooles in the hand of the Workeman and we must not so much looke to the Instrument as to the Author Gen 45.5 and 50.20 Well may the Priests of the Philistims doubt whether their plague bee from God or by Fortune 1 Sam. 6.2 9. but let a Ioseph be sold into Aegypt he will say unto his enemies Ye sent not me hither but God when ye thought evill against me God disposed it to good that he might bring to passe as it is this day and save much people alive or let a David be railed upon by any cursed Shemei he will answer Let him alone for he curseth even because the Lord hath bid him curse David Who dare then say wherefore hast thou done so 2 Sam. 16.10 Or let a Micha be trodden upon and insulted over by his enemy his answer shall bee no other than this I will beare the wrath of the Lord because I have sinned against him untill he pleade 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 hand using it gives strength unto it No more can they doe any thing at all unto him further than it is given them from above as our Saviour told Pilate Iohn 19.11 See this in some examples you have Laban following Iacob with one troope Esau meeting him with another both with hostile intentions both go on till the uttermost point of their execution both are prevented ere 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 he hath an oath teares of the other peace with both GOD makes fooles 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 he puls them back to the stake with shame Againe you have Senacherib 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 Ierusalem wealth it had none strength it had but a little all the Countrey round about was subdued unto the Assyrian 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 Ierusalem stands alone blockt up with a world of enemies helplesse friendlesse comfortlesse looking for the worst of an hostile fury and on a sudden before an Arrow is shot into the City a hundred fourescore and five thousand of their enemies were slaine and the rest run away 2 Kings 19.35 36. If we are in league with God we need not feare the greatest of mâ—n for 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 do nothing but what the hand of God and his Councell hath before determined to be done as Peter and Iohn affirmed to the rest of the Disciples for their better confirmation and comfort Acts 4.26 to 29. Nothing can be accomplished in the Lower-House of this world but first it is decreed in the Vpper-Court of Heaven as for example what did the Iewes 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 Psalme 22.18 and Psal. 69.21 It is foretold that they should give him gall in his meat and in his thirst vineger to drinke the very quality and kinde of his drink 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 Esay 50.6 Now it must needs comfort and support us exceedingly if in all cases we doe but duly consider that inequality is the ground of order that superiour causes guide the subordinate that this sublunary Globe depends on the celestiall as the lesser wheeles in a Clock doe on the great one which I finde thus expressed As in a Clock one motion doth convey 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 Lam. 3.37 Suppose the Legions of Hell should combine with the Potentates of the Earth to doe their worst they cannot go beyond the reach of their teather whether they rise or sit still they shall by an insensible ordination performe that will of the Almighty which they least thinke of and most oppose yea saith Austine by resisting the will of God they do fulfill it and his will is done by and upon them even in that they doe against his will That even Satan himselfe is limited and can go no further than his chaine will reach we may see Revel 20.2 More particularly he could not touch so much as Iobs body or substance no not one of his servants nor one limbe of their bodies nor one haire of their heads nor one beast of their heards but he must first beg leave of God Iob 2.6 Nay Satan is so farre from having power over us living that he cannot touch our bodies being dead yea he cannot finde them when God will conceale them witnesse the body of Moses and I doubt not but as the Angels did wait at the Sepulchre of their and our Lord so for his sake they also watch over our graves he could not seduce a false Prophet nor enter into a Hog without license the whole Legion sue to Christ for a sufferance not daring other than to grant that without his permission they could not hurt a very Swine Now if it be fearefull to thinke how great things evill spirits can doe with permission it is comfortable to thinke how they can doe nothing without permission for if GOD must give him leave hee will never
10 to 14 Graces like the Stars shine brightest in the night of affliction 10 to 14 39 Graces grow the faster for tempestious showres of affliction 22 He is more supported of God that hath Grace giveâ— him to conquer than another that is excused to fight 25â— Granting not alwayes the effect of love 250 Satans request Granted Pauls suit denied 250 No greater symptome of Guiltinesse then breaking into choler when accused 75 to 80 Our Griefe shall issdolve or be dissolved 206 Repentance a supersedeaus for all Griefe 19 Not over much Grieved when afflicted 176 H A Sound Heart and cleere conscience will abide all trials 75 to 80 To no at whose Hand strikes whether by a Sword Pluresie c. 99 Woe were to us if we could not be Happy and know it not 220 Paul Happier in his chaine of Iron than Agrippa in his chaine of Gold 101 102 We may be Happy too soone 32 A pure Heart the Fountaine of all well-doing 150 The Heart doth not hatch all which the tongue speakes 117 Patience saves the Heart though the body suffer 111 That which is Hard to suffer is sweet to remember 59 to 64 He that hath a goâ—â— Head-peece seldome passionate 82 83 We are never neerer Helpe than when we despaire of helpe 212 To dayes Ague makes us forget yesterdayes Health and all former favours 234 How many stripes doe we thinke Heaven worth 240 If we thinke upon our deliverance from Hell fire it may make us both patient and thankefull 235 This life is our Hell the wickeds Heaven the next shall be their Hell and our Heaven 239 God loves to shew his Helpe when he findes us left of all other props 212 We must not measure Gods Hearing of our suit by his present answer nor his present answer by our owne sense 251 In unâ—it supplications we are most Heard when repelled 249 Heresies make for the good of Gods Church 181 Good to Heare what is spoken of us not who speaks it 93 Hee Hides his face never turnes his heart from us 205 A Mans Honour to passe by an offence 8â— â—3 Their reproach occasioneth God to 〈◊〉 us the more 103 110 No praise to hold out untill we be Hard driven 212 God loves to give comfort to those that are forsakeâ— of their Hopes 20â— Of which many examples 209 to 213 Hope makes absent joyes present wants plenitudes c. 240 Honey out of the Lion 247 Gods enemies Honour him 5 6 Their dispraise a mans Honour their praise his dishonour 1â—7 to 133 No Sampson to whom every Lion yeelds not some honey 173 Hope refresheth as much as miserie depresseth 107 What will not Hope of reward make us do or suffer 105 106 Affliction makes Humble 49 to 52 I IAcob bound prentise while prophane Esau rides a hunting 223 Impatience the Cosin-german to frenzy 83 84 Consideration of our enemies Ignorance may make us patient 125 to 12â— Ignorance of the Scriptures a maine cause of drooping 247 â—48 Our Imagination makes every day of our sâ—â—row like Ioshuas day â—5â— Though we may be Importunate impatient we may not be stay he never so long 216 Gods people behave themselves in case of wrong like dead Images 119 120 The Impatient like Children Fooles Mad-men yea like Dogs 91 92 No greater signe of Innocency when accused than mildnesse 75 to 80 Bare Injuries not because they dare not revenge but because they may not 69 Patient Induring brings a Crowne 104 to 115 Nothing can be too much to Indure for those pleasures which indure for ever 239 God useth our enemies but as Instruments to worke his good pleasure on us 193 to 222 Wee must take Injuries but not provoke them by lenity 167 Many times what God most Intendeth he sheweth least 252 We must not so much looke to the Instrument as to the Author 193 to 222 More beholding to a Providence than our owne Indeavour 145 146 Thinking to revenge an Injury wee may begin one 117 Light Injuries are made none by a not regarding 116 Wee cannot Indure enough to come to Heaven 20â— Best Instructed when most afflicted 64 to 67 If we knew how profitable afflictions are we would Indure any thing 46 to 50 Innocency makes a man patient 7â— to 80 Though they goe weeping under the burden when they carry the precious seed of repentance yet still they returne with Ioy and bring their sheaves with them 219 Christ alwayes returnes with increase of Ioy 59 to 64 We are usually afflicted with the causes of our Ioy and astonied with that which is intended for our confirmation 258 Our sorrowes soone cease but our Ioyes are everlasting 239 Weeping may abide for a night but Ioy commeth in the morning 204 Out of griefe ariseth Ioy gaine out of losse 25 God allayeth our Ioy with the teares of affliction to increase it 59 to 64 Affliction increaseth our Ioy and thankfulnesse 59 to 64 Let our eyes be on the Ioyes which follow not on the paine which is present 242 Their reward shall be according to the Intent what ever the issue be 184 to 187 Not Iudge of Gods proceeding untill the last act 9 To Iustifie God in his judgements 94 to 100 They but hasten us to Immortality 122 K THe Lord first Killeâ—h and then maketh alive 21â— Suppose they Kill us they still rather pleasure than hurt us 1â—â— Vsuall for Kindnesse to look sternely for a time 25â— Kisse the Rod we smart withall 176 Our enemies Know nâ—ither what they say not what they doe 115 to 118 The Nurse Knowes better than the Infant what is good and fit for it 117 L SIlence or Laughter the best answer to scoffes 124 He which breakes one Law breakes all 142 143 Lawfull remedies allowed by God 163 Not go to Law for trifles 168 Our aime and end in going to Law must not be the hurt of our enemy but first The glory of God secondly the reformation of the party and others thirdly a further peace and quiet afterwards fourthly without heat or hate fifthly without using extremity as more desiring peace than victory 168 169 In case we finde no redresse to rest contented with meeknesse and quietnesse 169 Meditations when the Law gives no redresse 169 170 To commit our cause to God who is Chiefe-Justice of the whole world and both can and will doe what is best 169 170 To make Conscience our Chauncery when wee goe to Law 170 To make Charity or Iudge when wee goe to Law 170 To make Patience our Counsellor when wee goe to Law 170 To make Truth our Atourney when wee goe to Law 170 To make Peace our Solicitor when wee goe to Law 170 〈◊〉 Leprosie cured his leprosie 65 〈◊〉 and happy not to bee worse with Liberty 174 A wicked man had rather lose his soule than his Life 147 A delicious Life makes us that we have no minde to go to Heaven 29 Life and death alike welcome to the beleever 147 The Dungeon gives more