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
went before it the hand of Divine Justice seldome makes us smart without some eminent cause fore-going therefore David seeing a famine in the Land inquires for the particular provoking sin 2 Sam. 21. 1. so when we suffer our question should be what have wee done yea what have wee done in the same kinde for oftentimes wee may reade our sinne in our punishment as it fared with Adonibezeck Judg. 1. 7. and many other mentioned in Scripture Sodome was burnt with fire unnaturall as they burned with lust unnaturall Absaloms chiefe pride lay in his haire and that became his halter Salomon dividing Gods Kingdome had his owne Kingdome devided David hath slaine Uriah with the sword therefore the sword shall not depart from his house Dives would not give Lazarus a crum Lazarus shall not bring Dives a drop Judas was the instrument of his Masters death he shall be the instrument of his owne death Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage and carry him about the world in triumph But Tamberlaine having conquered that bragging Turke carried and carted him through all Asia to be scorned of his owne people For instance is any one censured reviled and persecuted of lewde men for being religious let him reflect upon his life past and happily their revilings and persecutions will bring to his remembrance that he himselfe before his conversion hath likewise censured reviled or persecuted others It may be his naturall spirituall or politicall parents in some kinde or other as who can plead innocency herein And he that is not humbled for his sinne is not yet justified from his sinne Yea so often as thou remembrest thy sinnes without griefe so often thou repeatest those sinnes by not grieving Dion of Syracuse being banished came to Theodorus Court a suppliant where not presently admitted he turned to his companion with these words I remember I did the like when I was in the like dignity He called his deeds past to a new reckoning So when thou receivest an injury remember what injuries thou hast offered look not to be exempt from the same wrongs which thou hast done for he that doth wrong may well receive it we may well suffer patiently when we know wee suffer justly To looke for good and to doe bad is against the Law of Retaliation Or secondly is any one wronged in his good name without giving the least cause of scandall either at present or heretofore which troubles him above measure let him neverthelesse reflect upon himselfe and perhaps he shall finde the cause lie lurking in his owne bosome as thus it may be thou hast not defamed thy neighbour but hast thou not delighted to heare others speake evill of him hast thou beene tender of his reputation and as much as thou couldest vindicated his good name Or thirdly doth not a proud heart make thee over apprehensive of the wrong does not the injury seeme great to thee because thou seemest great to thy selfe if so be but little and lowly in thine owne eyes and the wrong will seeme lesse for no man can sweetlier put up disgraces from others than hee who hath first learned to despise himselfe Yea this Straw diadem hurts none but the proud and impatient for suppose thou findest here but hard fare and as ill drest a poore hungry humble soule will downe with all well enough Or fourthly hath not selfe-conceitednes broken thy credit probably if thou wouldest thinke worse of thy selfe thou shouldest be better thought of But commonly all is well while we are well esteemed yea with many their reputation is more cared for than their God Neither would he be censured for sinne that fears not to be damned for it If this hath beene thy case hence-forward let it trouble thee more to dâ— a fault then to heare of it and when thou art evill spoken of by another call thy selfe to account before him it may be thou deservest iâ— be more sorry that it is true then that it is knowne Or lastly admit men charge thee wrongfully and thou canst not finde out thy sin by thy punishment yet know that what thou sufferest is most just in respect of God who is the Author and who does not alwayes punish sinne in kinde As for example how many Murthers have beene punished in a mutenous word the tongue in some rash language hath scourged the iniquity of the hand One hath done many robberies scap't many searches at last when all hath beene forgotten he hath beene hanged for accessary to a Theft he never knew Suspected felony hath often paid the price of an unknowne Râ—pe And they that have gone away with unnaturall filthinesse have yet clipt off their dayes with their owne coyne so that still Gods Judgements are just even when mâ—ns may be unjust which in all cases would be acknowledged as the godly ever doe Mauricius that good Emperour when hee his wife and his five sonnes were taken his wife and sonnes put to death and himselfe waiting for the like fatall stroke could conclude thus Just art thou O Lord in all thy wayes and holy in all thy workes as it is in the Psalmes And a Martyr when hee was burning at a stake Welcome flames my sinne hath deserved more than here I can be able to suffer And certainly they are angry with Heaven for justice that are angry with them for injustice Wherefore if thou hast beene heretofore so simple as to returne like for like hence-forward lay thy hand upon thy mouth and say with Job Once have I spoken but I will answer no more yea twice but I will proceed no further Job 40. 4. 5. I will not so much consider how unjust man is that gives the wrong as how just God is that guideth it And this would be our meditation in all other cases namely to thinke whose hâ—ud strikes whether by a Plurisie or a Feaver or a Sword or what ever the Instrument be and to conclude the blow is Gods whatsoever or whomsoever is used as the weapon yea it comes not without our desert for God is just nor shall be without our profit for God is mercifull And he that doth not argue thus comes short of the very Heathen For Socrates could tell the Athenians when they condemned him to dye that they could doe nothing but what the gods permitted and nature had before ordained And in common reason can a Clock goe without a weight to move it or a Keeper to set it no. Now this being premised namely that wee endure nothing from our enemies but that we have justly deserved from God Yea that we are more beholding to our greatest enemies touching the knowledge of our selves than the best friend we have how should we not with David refuse to revenge our selves in case any wicked Shimei rayle curse or cast stones at us have we never so much power and opportunity to do it Yea admit some Abishai would doe it for us how should we not say let him alone
patiently instructing them with meeknesse that are contrary minded proving if God at any time will give them repentance that they may know the truth 2 Tim. 2. 24 25. And it stands to good reason for first every Christian is or ought to be a crucified man Secondly love is Christs badge the nature whereof is to cover offences with the mantle of peace And thirdly Religion bindes us to doe good unto all even our enemies so resembling the Sunne which is not scornfull but lookes with the same face upon every plot of earth not onely the stately Pallaces and pleasant Gardens are visited by his beames but meane Cottages but neglected Boggs and Moates And indeed sincerity loves to be universall like a light in the window which not onely gives light to them that are in the house but also to passengers in the street well knowing that the whole earth and every condition is equidistant from heaven if God but vouchsafe to shew mercy in which case who would not doe his utmost Aristippus being demanded why he tooke so patiently Dionysius spitting in his face answered the Fishermen to take a little Gudgeon doe abide to be imbrued with slime and salt water And should not I a Philosopher suffer my selfe to be sprinkled with a little spittle for the taking of a great Whale The House of God is not built up with blowes A word seasonably given after we have received an injury like a Rudder sometimes steares a man quite into another course The nature of many men is forward to accept of peace if it be offered them and negligent to sue for it otherwise They can spend secret wishes upon that which shall cost them no endeavour unlesse their enemy yeelds first they are resolved to stand out But if once their desire and expectation be answered the least reflection of this warmth makes them yeelding and plyable and that endeavour is spent to purpose which either makes a friend or unmakes an enemy We need not a more pregnant example than the Levites father in Law I doe not see him make any meanes for reconciliation but when remission came home to his doore no man could entertaine it more thankefully seeing such a singular example of patience and good condition in his Sonne When Iron meets with Iron there is a harsh and stubborne jarre but let Wooll meet that ruffer mettle this yeelding turnes resistance into embracing Yea a man shall be in more estimation with his enemy if ingenous having vanquisht him this way then if hee had never beene his enemy at all Thy greatest enemy shall if hee have any sparke of grace yea if hee have either bowels or braines confesse ingenuously to thee as Soul once to David Thou art more righteous than I for thou hast rendred me good and I have rendred thee evill as what heart of stone could have acknowledged lesse Saul would have kil'd David and could not David could have kil'd Saul and would not Besides the approbation of an enemy as one saith is more than the testimony of a whole Parish of friends or neuters And such a conquest is like that which Euagrius recordeth of the Romans namely That they got such a victory over Chosroes one of the Persian Kings that this Cosroes made a Law That never after any Kings of Persia should move warre against the Romans Actions salved up with a free forgivenesse are as not done Yea as a bone once broken is stronger after well setting so is love after such a reconcilement Whereas by returning a bitter answer he makes his enemies case his owne even as a mad dog biting another dog maketh him that is bitten become mad too But this is not all for happily it may and not a little further Gods glory and make Satan a loser as thus let us shake off their slanders as Paul did the Viper and these Barbarians which now conceive so basely of Gods people will change their mindes and say we are petty gods Yea will they say surely theirs is a good and holy and operative Religion that thus changes and transformes them into new Creatures The hope whereof should make us thinke no indeavour too much For if Zopyrus the Persian was content and that voluntarily to sustaine the cutting off his nose eares and lips to further the enterprize of his Lord Darius against proud Babylon what should a Christian bee willing to suffer that the Lord of Heaven and Earths cause may bee furthered against proud Lucifer and all the powers of darknesse But suppose thy patiâ—nt yeelding produceth no such effect as may answer these or the like hopes yet have patience still and that for three reasons 1. First seeme you to forget him and he will the sooner remember himselfe 2. It oft fals out that the end of passion is the beginning of repentance Therefore if not for his sake yet at least for thy owne sake be silent and then in case thou hearest further of it from another if ill beware of him but condemne him not untill thou hearest his owne Apologie for Who judgement gives and will but one side heare Though he judge right is no good Justicer Or lastly if not for his sake nor thine owne then for Gods sake have patience and beare with him because his maker beares with thee CHAP. XXVIII Because they will not take Gods Office out of his hand 5. Reasons in regard of God are three The 1 hath respect to his Office The 2 hath respect to his Commandement The 3 hath respect to his Glory Reason 1. BEcause hee will not take Gods Office out of his hand who saith avenge not your selves but give place unto wrath for vengeance is mine and I will repay it Rom. 12. 19. Peter speaking of our Saviour Christ saith When he was reviled he reviled not againe when he suffered he threatned not but comâ—itted it to him that judgeth righteously 1 Pet. 2. 23. And the Prophet David of himselfe I returne not reviling for reviling for on thee O Lord do I wait thou wilt heare me my Lord my God meaning if I call to thee for a just revenge Psal. 38. 13 14 15. If the Lord see it meet that our wrongs should be revenged instantly he will doe it himselfe as hee revenged the Israelites upon the Aegyptians and so that all standers by shall see their fault in their punishment with admiration Now I know saith Jetbro that the â—â—rd is greater than all the gods for â—s they have dealt proudly with them so are they recompenced Exod. 18. 11. And as once he revenged Davids cause upon Nabal For about ten dayes after the Lord smote Nabal that he dyed saith the Text and it followes when David heard that Nabal was dead hee said Blessed be the Lord that hath judged the cause of my rebuke at the hand of Nabal and hath kept his servant from evill for the Lord hath recompenced the wickednesse of Nabal upon his owne head 1 Sam. 25. 38 39. And that
enemies as here hee did or delivereth his servants out of persecution as he did Peter or else if hee crowneth them with Martyrdome as hee did Stephen hee will in his Kingdome of Glory give them instead of this bitter a better inheritance pro verâ—tâ—te morientes cum veritâ—te vivenâ—es Wherefore in this and all other cases cast thy burthen upon the LORD and say with the Kingly Prophet I will lay me downe in peace for it is thou Lord only that makest me dwell in safety Psal. 4. 8. CHAP. XXIX Because they have respect unto Gods Commandement 2. BEcause they have respect unto Gods Commandement who saith By your patience possesse your soules Luke 21. 19. Bee patient towards all men 1 Thess. 5. 14. And Let your patient minde be known unto all men Phil. 4. 5. More especially Let not the Sunne goe downe upon your wroth neither give place to the Devill Ephes. 4. 26 27. From whence observe this by the way that he which lies downe in wroth hath the Devill for his bedfellow See saith Paul that none recompence evill for evill unto any man 1 Thess. 5. 15. And againe Be not overcome with evill but overcome evill with goodnesse Rom. 12. 21. Yea saith our Saviour Love your enemies doe well to them that hate you blesse them that curse you and pray for them which hurt you Luke 6. 27 28. And in case thine enemy hunger instead of adding to his affliction give him bread to eate if hee thirst give him water to drinke or else thou breakest Gods Commandement touching patience Prov. 25. 21. Rom. 12. 20. and consequently art in the sight of God a transgressour of the whole Law and standest guilty of the breach of every Commandement James 2. 10 11. We know the frantick man though hee be sober eleaven moneths of the yeare yet if hee rage one hee cannot avoid the imputation of madnesse Now as Gods Children should doe whatsoever he commands cheerefully and take whatsoever hee doth thankefully so God suffers such wrongs to be that hee may exercise thy patience and hee commands thee to forgive those wrongs that thou mayest exercise thy charity and approve thy sincerity Many say Lord Lord but if you love me saith Christ keepe my Commandements It is an idle Ceremony to how at the name of Jesus except wee have him in our hearts and honour him with our lives Phraates sent a Crowne as a present to Caesar against whom he was up in Armes but Caesar returned it back with this answer let him returne to his obedience first and then I 'le accept of the Crowne by way of recognizance God admits none to Heaven saith Justine Martyr but such as can perswade him by their workes that they have loved him And indeed take a man that truly loves God he will easily be friends not easily provoked True take him unexpectedly he may have his lesson to seeke even hee that was the meekest man upon Earth threw downe that in a sudden indignation which in cold bloud hee would have held faster then his life Exod. 32. 19. but when hee bethinkes himselfe what God requires it is enough When Teribazus a noble Persian was arrested at first he drew his sword and defended himselfe but when they charged him in the Kings name and enformed him they came from his Majesty he yeelded presently and willingly If then wee will approve our selves true obedienciaries let our revenge be like that of Elisha's to the Aâ—ramites in stead of smiting them set bread and water before them Or like that of Pericles who as Plutarch reports when one had spent the day in rayling upon him at his owne doore least he should goe home in the darke caused his man to light him with a Torch And to doe otherwise is Ammonite-like to entreat those Embassadours ill which are sent in kindnesse and love for these afflictions are Gods Embassadours and to handle them ruffely yea to repine or grudge against them is to intreat them evill And certainly as David tooke it not well when the Ammonites ill intreated his Embassadours so God will not take the like well from thee 1 Chron. 19. But secondly as the Law of God binds us to this so doth the Law of Nature Whatsoever you would that men should doe unto you even so do you unto them Matth. 7. 12. Our Saviour doth not say doe unto others as others do unto you but as you would have others doe unto you Now if wee have wronged any man we desire that he should forgive us and therefore we must forgive him Lex Talionis was never a good Christian Law If I forgive not I shall not be forgiven Mar. 11. 26. So to say of our Enemies as Sampson once of the Philistims even as they did unto me so have I done unto them is but an ill plea. For the Law of God and the Law of Nature forbids it and doth not the Law of Nations also Yes throughout the whole world either they have no Law or else a Law to prohibit men from revenging themselves Oppression or injury may not be righted by violence but by Law and to seek revenge by Law when it is not expedient to passe it by is lawfull the redresse of evill by a person unwarranted is evill Oâ— But thou wilt say the Law doth not provide a just remedy in all cases of injury especially in case of reproach and sâ—ander which is now the Christians chiefe suffering or if in part it doth yet he that is just cannot bee quit in one Terme or two Nay if hee have right in a yeare it is counted quick dâ—spatch and he is glad that hee met with such a speedy Lawyer Answer If thou knowest the remedy to bee worse than the disease I hope thou wilt leave it and commit thy cause to God who if thou wilt give him the like time will cleare thy innocency and cost thee nothing When wee have suffered some evill the flesh our owne wisedome like the King of Israel 2 Kings 6. 21. will bid us returne evill to the doer but the Spirit or wisdome of God like Elisha opposeth and bids us returne him good notwithstanding his evill But the flesh will reply hee is not worthy to be forgiven I but saith the Spirit Christ is worthy to be obeyed who hath commanded thee to forgive him Now whethers counsell wilt thou follow It is not alwayes good to take our owne counsell our owne wit often hunts us into the snares that above all wee would shun Wee oft use meanes of preservation and they prove destroying ones Againe wee take courses to ruine us and they prove meanes of safety How many flying from danger have met with death And on the other side found protection even in the very jawes of mischiefe that God alone may have the glory It fell out to be part of Mithridates misery that he had made himselfe unpoysonable All humane wisedome is defective nor doth the Fooles Bolt ever misse whatsoever
precious oyntment may not have the least fly in it nor a delicate Garden the least weed though the Wildernesse bee overgrowne with them I know the blind World so blames the Religious and their Religion also for this nicenesse that they thinke them hypocrites for it but this was Jobs comfort in the aspersion of hypocrisie my witnesse is in heaven and my record on high And as touching others that are offended their answer is take thou O God who needest not our sinne to further thy worke of grace the charge of thy Glory give us grace to take charge of thy Precepts For sure we are that what is absolutely evill can by no circumstance be made good poyson may be quallified and become medecinall there is use to bee made of an enemy sicknesse may turne to our better health and death it selfe to the faithfull is but a doore to life but sinne be it never so small can never be made good Thus you have seen their feare but looke also upon their courage for they more feare the least sin than the greatest torment All the feare of Satan and his instruments ariseth from the want of the due feare of God but the more a man feares God the lesse he feares every thing else Feare God honour the King 1 Pet. 2. 14 1â—7 Hee that feares God doth but honour the King hee need not feare him Rom. 13. 3. the Law hath not power to smite the vertuous True many have an opinion not wise that Pieâ—y and Religion abates fortitude and makes vallour Feminine but it is a foundation-lesse conceit The true beleever feares nothing but the displeasure of the highâ—st and runs away from nothing but sin Indeed he is not like our hot-spurs that will sight in no cause but a bad that feare where they should not feare and feare not where they should feare that feare the blasts of mens breath and not the fire of Gods wrath that feare more to have the World call them Cowards for refusing then God to judge them rebels for undertaking that tremble at the thought of a Prison and yet not feare Hell fire That can governe Townes and Cities and let a silly woman over-rule them at home it may bee a servant or a Child as Themistocles Sunne did in Gâ—eece What I will said hee my Mother will have done and what my Mother will have my Father doeth That will undertake a long journey by Sea in a wherry as the desperate Marriner hoyseth saile in a storme and sayes none of his Ancestors were drowned That will rush fearelesly into infected houses and say the Plague never seaseth on valiant blood it kils none but cowards That langushing of some sicknesse will strive to drinke it away and so make hast to dispatch both Body and Soule at once that will runne on high battlements gallop downe steep hils ride-over narrow Bridges walke on weake Ice and never thinke what if I fall but what if I passe over and fall not No he is not thus fearelesse for this is presumption and desperate madnesse not that courage and fortitude which ariseth from faith and the true feare of God but from blindnesse and invincible ignorance of their owne estate as what thinke you would any man put his life to a venter if he knew that when hee dyed he should presently drop into hell I thinke not But let the beleeving Christian who knowes hee hath a place reserved for him in Heaven have a warrant from Gods Word you cannot name the service or danger that he will stick at Nor can he lightly faile of successe It is observed that Trajan was never vanquished because he never undertooke warre without just cause In fine as he is most fearefull to offend so hee is most couragious in a good cause as abundance of examples witnesse whereof I 'le but instance two for the time would be too short to tell of Abraham and Moses and Caleb and David and Gideon and Barack and Sampson and Jâ—phâ—ha and many others of whom the Holy Ghost gives this generall testimony that by faith of weake they were made strong waxed valiant in Battell turned to slight the Armies of the Aliants subdued Kingdomes stopt the mouthes of Lyons quenched the violence of the fire c. Heb. 11. 22. to 35. Nor will I pitch upon Joshua whom neither Caesar nor Pompey nor Alexander the Great nor William the Conquerour nor any other ever came neare either for valour or victories but even Jonathan before and the Martyrs after Christ shall make it good As what thinke you of Jonathan whom neither steepnesse of Rocks nor multitude of enemies could discourage or disswade from so unlikely an assault Is it possible if the dâ—â—ine power of faith did not adde spirit and courage making men more than men that two should dare to thinke of encountring so many thousands and yet behold Jonathan and his Armour-bearer put to flight and terrified the hearts of all the Philistims being thirty thousand Charrets sixe thousand Hose-men and Foot-men like the sand of the Sea shore 1 Sam. 14. 15. O divine power of faith that in all attempts and difficulties makes us more than men and regardes no more Armies of adversaries than sworntes of flyes A naturall man in a project so unlikely would have had many thoughts of discouragement and strong reasons to disswade him but his faith dissolves impediments as the Sunne doth dewes yea he contemnes all feares over-lookes all impossibilities breakes through all difficulties with a resolute courage and flyes over all carnall objections with celestiall wings because the strength of his God was the ground of his strength in God But secondly to shew that their courage is no lesse passive then active looke upon that Noble Army of Martyrs mentioned in Ecclesiasticall History who went as willingly and cheerefully to the stake as our Gallants to a Play and leapt into their beds of flames as if they had beeue beds of Downes yea even weake women and young striplings when with one dash of a pen they might have beene released If any shall yet doubt which of the two the Religious oâ— Prophane are most valiant and couragious let them looke upon the demeanor of the twelve spyes Numbers the 13. and 14. Chapters and observe the difference between the two faithfull and true hearted and the other ten then will they conclude that Piety and Religion doth not make men Cowards or if it doe that as there is no feast to the Churles so there is no fight to the Cowards True they are not soone nor easily provoked but all the better the longer the cold fitt in an Ague the stronger the hot fitt I know men of the Sword will be loth to allow of this Doctrine but truth is truth aswell when it is not acknowledged as when it is and experience tolls us that he who feares not to doe evill is alwayes afraid to suffer evill Yea the Word of God is expresse that none can be truly
the indignities offered to God then of our owne dangers And certainly no ingenuous disposition can be so tender of his owne disgrace as the true Christian is at the reproach of his God as we see in Moses who when Aaron and Miriam offered him a private injury it is said his meeknesse was such that he gave them not a word Numb 12. But when the people had fallen to idolatry and he heard them murmure against their Maker hee spares neither Aaron nor the people but in a godly â—it of zeale takes on at them yea breakes the Tables in peeces Exod. 32. A meeke Lambe in his owne cause a fierce Lyon in Gods Yea it was alwayes his manner to plead the peoples cause to God with prayers and teares but Gods cause against the people with sword and revenge And thus it fared with David who was a man deafe and dumb and wholly senselesse at Shemeiâ— private reproach when he cursed him cast stones at him called him murtherer and wicked man 〈◊〉 Sam. 16. But not so at Goliahs publick revilings of God and his Church no not at Michols despising his holy zeale in the publike service of God 2 Sam. 6. In these cases how full of life and spirit and holy impatiency did he shew himselfe to be And our Saviour Christ who suffered himselfe to bee spit upon buffeâ—ed crowned with Thornes c. without giveing an angry word s but when hee saw the Temple abused hee burned in a zealous anger against them tooke a s 〈…〉 rge and whipt the buyers and sellers ouâ— saying Yee have made my Fathers house a den of theeves Matth. 21. 12 13. 3. Touching our actions whether it be in thine owne cause or in the cause of God and Religion thou mâ—ist not be a revenger All that private persons can doe is either to lift up their hands to Heaven for redresse of sinne or to lift up their tongues against the sinne not their hands against the person Who made thee a Judge is a lawfull question if it meet with a person unwarranted True Phinâ—as in the case of Zimry and Cozby lift up his hand and thrust them both through with a Speare And when Moses saw the Aegyptian smiting the Hebrew hee smoate the Aegyptian but they had peculiar warrants signed from Heaven either by instinct or speciall command which we shall expect in vaine Well may we flee from danger as Jacob fled from Esau Moses from Pharoah David from King Saul Elias from Jesabel Paul from the Damascens and Christ himselfe from the Jewes And expect to finde comfort in our flight even a City of refuge as Jacob found favour in Labans house Moses a rich Father-in-Law Elias an Angel to feed him Paul spirituall brethren to comfort him besides the Holy Ghost the true Comforter But the weapons of a Christian in adversity ought onely to be patience and prayer fâ—r as Theodoret saith if Muentius and Maximinian in the heat of zeale shall rayle on wicked Julian at a Feast justly may their deaths be cast upon their petulancy but not upon their Religion Yea the Counsell of Eleberis decreed that if any man did take upon him to breake downe the Heathens Idolls and were slaine in the place that hee should not bee reckoned among the Martyrs Indeed God so loves this heat of zeale in all the carriages of his servants that if it transport us too farre hee pardoneth the errours of our fervency rather than the indifferences of lukewarmenesse as may be seene in that act of Moses when being wroth with the people about the malten Calfe hee brake the Tables in peeces Exod. 32. Neverthelesse if we shall either out of superstition or presumption doe that we have neither calling nor warrant for out of the word such our workes be our intention what it will are but the blinde whelpes of an ignorant zeale and an unadvized zeale when knowledge is not made the Pilot of devotion may bee more prejudiciall than a cold râ—misnesse Swift horses without a skilfull waggonâ—â— and full sayles without a good Pilot endanger more Objection Every base nature will be ready to offer injuries where they thinke they will not be repaid he will many times beat a Coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if hee clap his tayle betweene the legs and runne away every Cur will insult over him but if he bristell up himselfe and stand to it give but a counter-snarle there 's not a Dog dares meddle with him Answer Neverthelesse avenge not thy selfe but give place unto wrath and that for conscience sake Rom. 12. 19. If thou receivest wrong in thy person goods or good name it is the Magistrates office to see thee righted and For this cause yee pay also tribute He is the Minister of God for thy wealth to take vengeance on him that doth evill and for the praise of them that doe well neither doth hee beare the sword for nought Rom. 13. 4 5 6. 1 Peter 2. 14. Now in this case he that hath endammaged me much as you have some that will deprive men of their possessions and then perswade them to be content cannot plead breach of charity in my seeâ—ing his Restitution and because patience without discretion wrongs a good cause I will so mit wrongs as I may not encourage others to offer them and so retaine them that I may not induce God to retaine mine to him Have you not seene a Crow stand upon a Sheepes backe pulling off wooll from her side even creatures reasonlesse know well whom they may be bold with that Crow durst not doe this to a Wolfe or a Mastiffe the knowne simplicity of this innocent beast gives advantage to this presumption meeknesse of spirit commonly drawes on injuries and the cruelty of ill natures usually seekes out those not who deserve worst but who will beare most Wherefore patience and mildnesse of spirit is ill bestowed where it exposes a man to wrong and insultation Sheepish dispositions are best to others worst to themselves I could be willing to take injuries but I will not be guilty of provoking them by lenity for harmelesnesse let me goe for a Sheep but whosoever will be tearing my fleece let him looke to himselfe Diogenes the Stoicke teaching his auditors how they should refraine anger and being earnest in pressing them to patience a waggish boy spit in his face to see whether he would practise that which he taught others but Diogenes was not a whit moved at it yet said withall I feare I shall commit a greater fault in letting this boy goe unpunished than in being angry In some cases for reason to take the rod out of the hands of wrath and chastise may be both lawfull and expedient The same which Aristotle affirmed in Philosophy viz. That choller doth sometime serve as a whetstone to vertue is made good Divinity by Saint Paul Be angry but sinne not Ephes. 4.
26. that is be angry with sin onely For Cautions and Rules to be observed when we appeale to the Magistrate 1. First let it be in a matter of weight and not for trifles True thou canst not be more forward to cast away thy money then some Lawyers are to catch it but the Physition and Lawyer are for necessity not for wantonnesse What said one to a Lawyer offering to right his wrongs and revenge him of his adversary by Law I am resolved rather to beare with patience an hayleshower of injuries than seeke shelter at such a thicket where the brambles shall pluck off my fleece and doe me more hurt by scratching than the storme would have done by hayling I care not for that Physicke where the remedy is worse than the disease 2. Secondly let it be in case of necessity after we have assayed all good meanes of peace and agreement using Law as a Father doth the Rod full sore against his will As whatever our wrongs be true wisedome of the spirit will send the Apostle lenity as admonitions harbinger with offers of peace before she takes out prosses 2 Tim. 2. 25. 3. Thirdly let not our ayme and end be the hurt of our enemy but first the glory of God secondly the reformation of the party himselfe that so he which is overcome may also overcome and if it may be others by his example whereby more than one Devill shall be subdued And thirdly to procure a further peace and quiet afterwards as Princes make warre to avoid warre yea in case we see a storme inevitably falling 't is good to meet it and break the force Fourthly let us not be transported either with heat or hate but begin and follow our suits without anger or using the least bitternesse or extremity against the person of our adversary as Tilters break their Speares on each others breasts yet without wrath or imention of hurt or as Charles the French King made warre against Henry the seventh King of England rather with an Olive-branch than a Lawrell-branch in his hand more desiring peace than victory not using bribery or any other meanes to corrupt or hinder justice but to seeke our owne right Fifthly and lastly having used this ordinary meanes that the Lord hath given us for the righting of our selves in case we finde no redresse let us rest with quietnesse and meeknesse therein without fretting or desire to right our selves by private revenge knowing assuredly that the Lord hath thus ordered the whole matter either for our correction or for the exercise of our patience and charity or that he will take the matter into his owne hand and revenge our cause of such an enemy farre more severely or for that he meanes to deale farre better with us if wee commit our cause to him than either our selves or any Magistrate could haâ—e done To conclude this argument in a word If thou goe to Law Make Conscience thy Chauncery Make Charity thy Judge Make Patience thy Councellor Make Truth thy Atâ—urnâ—y Make Peace thy Soliciton And so doing thou shalt be sure to finde two friends in thy suit that will more bestead thee than any 〈◊〉 Judges namely God and thy Conscience God who being Chiefe Justice of the whole world can doe for thee whatsoever he will and will doe for thee whatsoever is best thy Conscience which is instead of a thousand good Witnesses a thousand good Advocates a thousand good Juries a thousand Clarkes of the Peace and Guardians of the Peace to plead procure pronounce record and assure to thee that peace which passeth all understanding But I feare I have incited your impatiency by standing so long upon patience CHAP. XXXIII Vse and Application of the â—â—rmer Reason 1. Use. THese latter Reasons being dispatcht returne wee to make use of the former for I may seeme to have left them and be gone quite out of sight though indeed it cannot properly bee called a digression seeing the last point proved was That God suffers his children to be persecuted and afflicted for the increase of their patience First if God sends these afflictions either for our Instruction or Reformation to scowre away the rust of corruption or to try the truth of our sanctification either for the increase of our patience or the exercise of our faith or the improvement of our zeale or to provoke our importunity or for the doubling of our Obligation seeing true gold flyes not the touch-stone let us examine whether we have thus husbanded our afflictions to his glory and our owne spirituall and everlasting good I know Gods fatherly chastisements for the time seeme grievous to the best of his Children Yea at first they come upon us like Sampsâ—â—s Lyon looke terrible in shew as if they would devoure us and as Children are affraid of their friends when they see them masked so are we But tell me hath not this roaring Lyon prevailed against thy best part hast thou kept thy head whole I meane thy soule free For as Fencers will seeme to fetch a blow at the legge when they intended it at the head so doth the Devill though he strike at thy name his ayme is to slay thy soule Now instead of being overcome dost thou overcome Hath this Lyon yeelded thee any honey of Instruction or Reformation Hath thy sinne dyed with thy fame or with thy health or with thy peace or with thy outward estate Dâ—est thou perceive the graces of Gods Spirit to come up and flourish so much the more in the spring of thy recovery by how much the more hard and bitter thy winter of adversity hath beene Then thou hast approved thy selfe Christs faithfull Souldier and a Citizeâ— of that Ierusalem which is above 〈…〉 a I dare boldly say of thee as Saint Paul of himselfe That nothing shall be able to seperate thee from the love of God which is in Christ Iesus our Lord Rom. 8. 39. To â—in â—e this honey in the Lyon more than makes amends for all former feare and griese and in case any man by his humiliation under the hand of God is growne more faithfull and conscionâ—ble there is honey out of the Lyon or is any man by his temptation or fall become more circumspect after it there also is honey out of the Lyon c. For there is no Sampson to whom every Lyon doth not yeeld some honey for as affliction sanctified ever leaves some blessing behinde it like the River Nilus which by overflowing the Land of Aegypt fattens and â—ils it with flowers and fruits so a sine wit and a Christian will makes use of any thing like the little Bee which will not off the meanest flower till she hath made somewhat of it Even Sauls malice shall serve to enhaunce Davids zeale and the likelihood of losing Isaac shall both evidence and improve Abrahams love to God or hath the Lord made Hannah barren and doth her adversary vex her sore yeare by yeare and grievously upbraid her for
faith begotten in thy heart John 1. 13. by the ministry of the word Rom 10. 17. James 1. 18 21. and the Spirits powerfull working with it John 3. 3. 5. 8. whereby thine heart was drawne to take Christ and apply him a Saviour to thine owne soule so that thou wert forced to goe out of thy selfe and rely wholly and onely on his merits and that it further manifested it selfe by working a haâ—red of sinne and an apparent change in thy whole life by dying unto sinne and living unto righteousnesse and that thou hast not since returned to thine old sinnes like the Dog to his vomit if it hath somâ—time brought forth in thâ—e the sweet fruit of heavenly and spirituall jâ—y if it hath purified thine heart in some measure from noysome lusts and affections as secret pride selfe-love hypâ—câ—isie carnall confidence wrath maâ—icâ— and the like so that the spirit within thee sighteth against the slesh If thou canst now say I love the godly becâ—use thâ—y are godly 1 John 3. 14. and hast an hungring after Christ and after a greater measure of heavenly and spirituall graces and more lively tokens of his love and favour communicated unto thee My soule for thine thou hast given â—alse evidence against thy selfe for as in a gloomy day there is so much light whereby we may knâ—w it to be day and not night so there is something in a Christiâ—n under a cloud whereby he may be discerned to be a true beleever and not an hypocrite But to make it manifest to thy selfe that thou art so Know first that where there is any one grace in truth there is every one in their measure If thou art sure thou hast love I am sure thou hast saith for they are as inseparable as fire and â—eat life and motion the root and the sap the Sun and its light and so of other graces Or dost thou feele that Christ is thy greatâ—st jâ—y sinne thy greatest sorrow that when thou canst not feele the presence of the spirit in thy heart thou goest mourning notwithstanding all other comforts assuredly as that holy Martyr said If thou wert not a wedding Childe thou couldâ—st never so heartily mourne for the absence of the B 〈…〉 groome Thus I might goe on but a few Grapes will shew that the Plant is a Vine and not a Thorne Take but notice of this and severall graces will one strengthen another as stones in an Aâ—ch As for example Mr Peacock Fellow of a House being asslicted in consciâ—nce as thou art and at the point of despaire when some Ministers askt whether they should pray for him answered By no meanes doe not so dishonour God as to pray for such a Reprobate as I am but his young Pupiâ—â— standing by said with teares in his eyes Certâ—inly a Reprobate could never be so tender of Gods dishonour which he well considering was thereby comfâ—rted and restored when neither he with his learning nor any other Ministers with their sage advice could dâ—e any good Againe secondly if ever thou hadst true faith wrought in thy heart be not discouraged for as the former graces shew that thou hast with Mary made choyce of that better part which shall never bee taken from thee So this grace of faith is Christs wedding Ring and to whomsoever he gives it he gives himselfe with it we may lose the sence but never the essence of it It may be eclipsed not extinguished Fides concussa non excussa The gifts and calling of God are without repentance as it is Rom. 11. 29. Friends are unconstant riches honours pleasures are unconstâ—nt the world is unconstant and life it selfe is unconstant but I the Lord change not Malachi 3. 6. In a swoune the soule doth not exercise her functions a man neither â—eâ—res nor sees nor feeles yet she is still in the body The Fâ—anticke man in his mâ—d fits doth not exercise reason yet he hath it he loseth the use for a time not the habit Yea a Sober man hath not alwayâ—s the 〈◊〉 of his sences reason and understanding as in his sleepe shall wee therefore conclude that this man is senselesse unreâ—sonâ—ble and without undeâ—stâ—nding it were most absurd for if we have pationce but a while our argument will appeare manifestly false Trees and so wee are fitly called be not dead in winter which resembles the time of adversity because the sâ—p is shut up in the root and confined thither by the cold fâ—osts that they cannot shew themselves in the production of leaves and fruits for by experience wee know that for the present they live and secretly suck nourishment out of the Earth which maketh them spring and revive againe when Summer comes Yea even whiles they are grievously shaken with the winds and nipped with cold frosts they are not hurt thereby but contrarily they take deeper root have their wormes and kaâ—kers kild by it and so are prepared and made fit to bring sorth more fruit when the comfortable Spring approacheth and the sweet showres and warme Sun-beames fall and descend upon them Elementary bodies lighten and darken coole and warme die and revive as the Sun presents or absents it selfe from them And is not Christ to our soules the onely Sun of righteousness and fountaine of all comfort so that if hee withdraw himselfe but a little we become like plants in the Winter quite withered yea in appearance starke dead or like Trees voyde both of leaves and fruit though even then there remaines faith in the heart as sap in the root or as fire ranked up in the ashes Which faith though it be not the like strong yet it is the like pretious faith to that of Abrahams whereby to lay hold and put on the perfect righteousnesse of Christ. The Woman that was diseased with an Issue did but touch and with a trembling hand and but the hem of his garment and yet went away both healed and comforted Well might I doubt of my salvation sayes Bradford feeling the weakenesse of my faith love hope c. if these were the causes of my salvation but there is no other câ—use of it or his mercy but his mercy Wherefore hast thou but a touch of sorrow for sinne a sparke of hope a graine of faith in thy heart thou art safe enough The Anchor lyeth deepe and is not seene yet is the stay of all The Bladder blowne may sloat upon the sloud But cannot sinke nor sticke in silthy mud But thou dreamest of a faith without doubting which some doatingly boast they have but as no righteousnesse can be perfect without sinne so no assurance can be perfect without doubâ—ing Take the evenest ballances and the most equall weights yet at the first putting in there will be some inequality though presently after they settle themselves in a just poyse Sinne is a cloud that often hinders the Sunne from our eyes yet it is still a Sunne the vision or feeling of this comfort may be sometime suspended the Union
thou looke upon thy sufferings thou shalt finde them farre easier than thy sinnes have deserved nothing to what thy 〈◊〉 S 〈…〉 s and Christ thy elder brother hath suffered 〈◊〉 thee at a Lyonâ— den or a fiery fâ—rnace not to turne tailâ— were a commendation worthy a Crowne doe but compare thy owne estate with theirs and thou shalt find cause to be thankefull that thou arâ— above any rather than of envy or malice that any is above thee to domineere and insult over thee yea compare thine owne estate with thine enemies thou shalt see yet greater cause to be thankefull for if these temporary dolors which God afflicts his people with are so grievous to thâ—e how shall thine and Gods enemiâ—s though they suggest to themselves that God is all mercy as if hee wanted the other hand of his justice endure that devouring fire that everlâ—sting burning Isaiah 33. Vers. 14. Psalm 68. 21. Doth hee make bloody wayles on the backes of his Children and shall Bastards escape doth he deale thus with his Sonnes what will he doe with his Slaves cannot all the obedience of his beloved ones beare out one sin against God as we see in Moses David Zachary c. Where will they appeare that doe evill onely evill and that continually The meditation whereof may bee of some use to thee Thales being asked how adversity might best be borne answered by seeing our Enemies in worse estate than our selves CHAP. XXXIX That the more wee suffer here so it be for righteousnesse sake the greater our reward shall be hereafter FIfthly We shall beare the Crosse with more patience and comfort if with Moses wee shall have respect unto the recâ—mpence of reward which is promised to all that notwithstanding what they shall suffer persevere in well doing Great are our tryals but salvation in heaven will one day make amends when we shall have all teares wiped from our eyes when we shall cease to grieve cease to sorrow cease to suffer cease to sinne when God shall turne all the water of our teares into the wine of endlesse comfort Yea when our reward shall be so much the more joyous by how much more the course of our life hath been grievâ—us First see what promises are made to suffering Blessed are they which mourne sâ—ith our Saviour for they shall be comforted Maâ—th 5. 4. Blessed are they which suffâ—â— persecution for righteousnesse for theirs is the Kingdome of Heaven Verse 10. They that suffer here for well doing shall be Crowned hereafter for well suffering Blessed shall you be when men revile you and persecute you and say all manner of evill against you for my sake falsely Rejoyce and be glad for great is your reward in Heaven Vâ—rs 11. 12. And nothing we sâ—ffer here can be compared either with those woes we have deserved in Hell or those joyes we are reserved to in Heaven When Marcus Marcellus who was the first that saw the backe of Hanniball in the field was asked how he durst enter into battaile with him he answered I am a Romane borne and a Sâ—uldier and by him I shall make my renowne everlasting How much more should the hope of life immortall which is the life of our lives mâ—â—tâ—â—l wheâ— our sortitude and encourage us in the Christian warfarâ— Yea it hath not onely beene common for men in a bravado to encounter death for a small flash of honour but you shall see a hired servant venter his life for his new master that will scarce pay him his wâ—ges at the yeares end And can wee suffer too much for our Lord and Master who giveth every one that serveth him not Fields and Vineyaâ—ds as Saul pretended 1 Sam. 22. Nor Townes and Cities as Cicero is pleased to boast of Caesar but even an hundreth fold more than we part withall in this life and eternall mansions in Heaven John 14. 2. And certainely nothing can be too much to endure for those pleasures which endure for ever Yea if the love of gaine makes the Merchant refuse no adventures of Sea if the sweetnesse of Honey makes the Beares breake in upon the Hives contemning the stings Who would not get Heaven at any rate at any cost or trouble whatsoever Buâ— to goe on Behold saith God it shall come to passe that the Devill shall cast some of you into prison that ye may be tryed and ye shall have tribulation tenne dayes yet feare none of those things which thou shalt suffer For be but thou faithfull unto death and I will give thee the crowne of life Revel 2. 10. And againe Blessed is the man that endureth temptation for when he is tryed he shall receive the crowne of life James 1. 12. A Crowne without cares without rivals without envy without end Now if you consider it The gaine with hardnesse makes it farre lesse hard The danger 's great but so is the reward The sight of glory future mitigates the sence of misery present For if Jacob thought not his service tedious because his beloved Rachell was in his Eye what can be thought grievous to him that hath Heaven iâ— his eye Lastly not to enlarge my selfe as I might in promises of reward Whosoever shall forsake Houses or Brethren or Sisters or Fâ—â—her or Mother or Wife or Children or Lands for my names sake he shall receive an hundred fold more and shall inherit everlasting life Matth. 19. 29. This is a treasure worthy our hearts a purchase worth our lives Wherefore eye not the streame thou wadest through but the firme Land thou tendest too And indeed who is there that shall heare these promises and compare the seed-time with the Harvest looke up from the root to the fâ—uit consider the recompence of the reward and will not choose raâ—her to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11. 25. Who will not be willing to suffer with Christ that he may also raigne with him 2 Tim. 2 12. Who will not suffer these light afflictions which are but for a mâ—ment when they cause unto us a far more excellent and eternall waight of glory 2 Cor 4. 16 17. Was Lazarus for a time extreame miserable he is now in Abrahams bosome Yea blessed Lazarus thy soares and sorrowes soone ceased but thy joyes are everlasting Now me thinkes if thou but considerest that thy paine will shortly passe but thy joy shall never passe away it should prove a notable soveraigne Cordiall to strengthen thee not onely against reproaches which attend thy profession but even against fire and fagot Who would not be a Philpot for a moneth or a Lazarus for a day or a Stephen for an houre that he might be in Abrahams bosome for ever nothing can bee too much to endure for those pleasures which endure for ever It is true If in this life onely we had hope in Christ we were of all men the most miserable as the Apostle speakes 1 Cor. 15. 19.
would be our confusion because we ignorantly follow the flesh and blinded appetite which lookes on nothing but the shell and outside whereas God respecteth the soule and distributeth his favour for the good of that and his gloâ—y It is an argument of love in the Father when he takes away the Childes knife and gives him a booke Wee cry for riches or liberty or peace they are knives to cut our fingers wherefore God gives us his word the riches of Verity not of Vanity He giveth us that glorious liberty to be the Sons of God he gives us that peace which the world cannot give nor take away wherefore let the Christian understand God his Physitian Tribulation his Physicke being afflicted under the Medicine thou cryest the Physitian heares thee not according to thy will but thy weale thou canst not endure thy malady and wilt thou not be patient of the remedy No man would be more miserable than hee that should cull out his owne wayes What a spâ—cious shew carried Midas his wish with it and how did it pay him with ruine at last Surely I have seene matters fall out so unexpectedly that they have tutored me in all affaires neither to despaire nor presume not to despaire for God can helpe me not to presume for God can crosse me One day made Mâ—rius Emperour the next saw him rule and the third he was slaine of his Souldâ—ers Well then if with Paul thou hast besought the Lord often that thy present affliction might depâ—rt from thee and canst not be heard in the thing which thou dâ—strest know that thou art heard in that which is more conducible to thy Profit and consequently rejoyce more in that thy petition is denyed than if it had beene granted This was the use which Saint Paul made of Gods denyall and he knew what he did though he had as much to boast and rejoyce of as any one living yet saith he Of my selfe I will not rejoyce except it be of mine infiâ—mities That is afflictions repreaches persecutions inward temptations feares distrusts c. But in these I will very gladly rejoyce Why That the power of Christ may dwell in me Note his reason he had heard God say that his power was made perfect through weakenesse 2 Cor. 12. 8 9. Neither had he onely cause to rejoyce in his infirmities but all Gods people have the same cause to rejoyce for what the spirit of comfort speakes in this and in all the former places recited doe equally belong to thee for thy consolation with all the regenerate for whatsoever was written afore-time was written for thy learning and mine that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. And accordingly will a good hearer apply to himselfe whatsoever is written in the Word for as the stomack sends the strength of the meate into every member of the body so we should send to the eye that which is spoken to the eye and to the eare that which is spoken to the eare and to the tongue that which is spoken to the tongue and to the hand that which is spoken to the hand and so to the heart and every faculty and member of soule and body if we heare comfort we should apply it to feare if we heare a promise we should apply that to our distrust if we heare a threatning we should apply that to our presumption and so fill up the gap still where the Deviâ—l would enter And indeed had it not beene for this A 〈…〉 ua Coelesâ—is David had surely fainted in his affliction Psal. 27. 13. 119. 72. but this good word from He â—â—en fetcht him againe when hee was ready to sinke and indeed if Moses and the Prophets the Evangelists and the Apostles will not comfort us in this case then as Abraham told Dives in another case nothing will perswade nor prevayle Beleevest thou the former Scriptures spoken by Christ and his Apostles I know that thou beleevest with some mixture of unbeliefe and art almost perswaded not onely to doe but to suffer chearefully for well doing But why dost thou not altogether believe that it is a blessed and happy thing thus to suffer Matth. 5. 10 11 12. That thou hast great cause to rejoyce and be glad that thou art counted worthy to suffer shame for Christs Name Acts 5. 41. Thou seest it is not for nothing that David acknowledgeth it was good for him that he was afflicted Psal. 119. 71. that Job blesseth the time that ever he was corrected Job 42. that Jeremy prayed for correction as a good thing Jer. 10. 24. that a whole Church voted the same Lament 3. 27. It is not for nothing that Christ saith Blessed and happy are yes when men revile you and pâ—rsecuâ—â— you That Saint James saith Count it exceeding joy when yee fall into divers temptations James 1. 2. It is not for nothing that Saint Paul saith I take pleasure in infirmities in reproaches in necessities in persecutions in inguish for Christs sake c. 2 Cor. 12. 10. That Peter and John when they were beaten and imprisoned departed from the Councell rejoycing that they were counted worthy to suffer rebuke for Christs Name Acts 5. 41. For even bearing the Crosse with Christ is as great a preserment in the Court of Heaven as it is in an earthly Couâ—t for the Prince to take off his owne Roabe and put it on the backe of one of his servants as you may perceive by the Lords speech to Paul Acts 9. 15 16. 23. 11. and our Saviour Christs words to his Apostles Acts 1. 8. yea to suffer for Christ saith Father Latimer is the 〈◊〉 priviledge that God gives in this world and the story of 〈◊〉 is a 〈…〉 k-case to prove it for did not God by him as sometimes a School-master with his Pupill who when he hath polished and perfected a good Scholler bringâ— him sorth provokes adversaries to set upon him with hard questions and takes a pride to see the fruit of his owne labours And in the warres to have the hottest and most dangerous services imposed upon them by their Generall is accounted the greatest honour neither will he confer the same upon any but the stoutest and most valiant This Rod of the Lord like Ahâ—suerus his Scepter is never stretcht forth toward any of his but in great love and favour It is like the kisse which Cyrus in Zenophoâ— gave to Chrysanthas which was accounted a greater and more speciall favour then the Cup of Gold which hee gave to Artabazus Which being so let us in this particular imitate the Muscâ—vitish women who will not thinke their husbands love them unlesse they chastise them and the Indians who are ambitious to bee burnt with them and the Thracians who are proud to weare their scarres Moses esteemed the reproach of Christ greater riches then all the treasures of Aegypt Heb. 11. 25. 26. and the Apostles esteemed it a grace to be disgraced
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