keepes off repentance 32 Commonly the Lord makes our latter end so much the more Prosperous by how much more our former time hath beene miserable and adverse 216 to 220 Of which many examples 216 to 220 The more Prosperity the lesse piety 20 to 25 Prosperity too strong wine for a weake braine 31 If the Lord Prune his Vine he meanes not to root it up 46 To avenge our selves is to lose Gods Protection 146 147 We are kept low that we may not be Proud 44 The Purpose of affliction is to make us earnest with God 26 Q OVr Quarrels make both Divell and Lawyers sport â—8 R RAge not ingendred but by the concurrence of cholera 85 to 94 If we suffer it is that we may Raigne 177 Suffer with Christ and Raigne with him 239 Reasons of affliction sixteene 4 Whereof three concerne Gods glory 4 to 14 Thirteene our good 14 to 73 Whether our wisdome be improved or our lives Reformed by what we have suffered 172 The godly may well Rejoyce in tribulation 256 S. Paul Rejoyced in nothing more than afflictions reproaches persecution c. 255 The godly rejoyce alwayes the wicked for a fit only 243 No Release without repentance 18 19 God loves to send Releese when we least look for it 205 Religion and persecution inseparable 1 2 3 Religion allowes as much of the Serpent as of the Dove 163 We can neither indure the malady nor the Remedy 254 Persecution will follow Remission of sins 1 2 3 The end of passion the beginning of Repentance 136 Repentance can only prevent the eternall displeasure of God 22â— Repentance removes affliction 18 1â— Affliction makes us repent of f 〈…〉 we never dreamt of 15 The way not to Repine at those above us is to looke at those below us 233 The Reproach of an enemy brings us to see our faults 94 Iudas his depraving Mary turned to her great Renowne 132 Lawfull to seek Restitution 167 It is enough that when we are dead we shall Rest in the Land of Promise 232 Some carnall Reasons for revenge answered 154 CHRIST not yet Revenged of his enemies 15â— Both the Law of Nature and Law of Nations forbids revenge 14â— 144 If wee miscarry in seeking Revenge 〈…〉 no comfort 146 147 He that takes Revenge makes himselfe both Iudge witnesse accuser and executioner 139 140 To Revenge is to take Gods office out of his hand 137 to 142 The Lord will Revenge our wrongs 121.137 to 142 Revenge a remedy worse than the disease 85 to 94 Patience the most divine and Christian-like Revenge 84 Great is their Reward which suffer for righteousnesse 237 238 The more we suffer the greater our Reward 237 to 246 Were every paine we suffer a death and every crosse an hell yet we shall have amends enough 106 107 Patience shall have a temporall Reward also 108 to 115 If not patience were a sufficient Reward to it selfe 110 to 115 We shall beare the crosse more comfortably if we think upon the Reward promised 237 to 246 Patient because patience brings a Reward 103 to 115 Hope of Reward should make us patient 102 Our Reward answerable to our sufferings 242 The greater our sufferings here the greater our Reward hereafter 242 Rich men neglect God most 32 Rules to be observed in suffering 162 to 179 S SAtan can doe any thing by permission nothing without 198 199 Satan is limited and can goe no farther than his chaine will reach 198 199 God will never give Satan leave to doe the least hurt to our soules 199 Satan injoyned silence 128 129 If Satan cannot hurt us much lesse his instruments weake men 199 200 Our Saviours whole life from his cradle to his grave a continuall act of suffering 233 The Saints patience 159 to 162 To search whether the report be true or no 97 98 Their scoffes noble badges of honour and Innocency 132 If beaten off from our profession wiith scoffes we are but counterfeits 173 The Scriptures written for our learning patience comfort and hope â—â—6 Security the cause of corruption â—75 Affliction separates the good and bad 37 to 43 We take deeper roote by shaking 45 We remember one dayes sicknesse more than many yeares health 234 The sick servant hath not strong meates given him as the rest have 226 An enemy most vexed with silence 123 to 126 Silence the way royall to correct a wrong 80 to 85 Silence will either drayne the gall ouâ— of bitter spirits or make it more overflow to their owne disgrace 124 Silence in case of personall wrongs but not in the causes of God and Religion 125 Our Saviour a patterne for silent suffering 96 97 Silence one kinde of revenge 123 to 126 Affliction discovers whether we are sincere or not 37 to 43 Sinne the sling of all troubles 147 Our sincerity cannot bee approved without suffering 244 Chastisements after the sinne is remitted may bee deadly 227 Every word they speake of us is a slander be it good or ill 127 to 133 A slanderer doth but shame himselfe 119 None ever was that was not slandered 139 Better smart for a while than for ever 177 Our songs shall be lowder than our cryes 64 Commonly they know not GOD that know no sorrowes 18 The soule cannot live while the sinne lives 19 GOD regardeth the soules good and his owne glory 254 Our soules shall loose nothing but their drosse 202 The soule waxeth as the body waineth 66 We have the presence of Gods spirit and grace many times and feele it not 220 To rejoyce when they speake evill of us 132 The sharpe water of affliction quickens our spirituall sight 49 to 52 To bee evill spoken of for well doing peculier to the godly 127 to 133 If God stay long yet hee will bee sure to come at lâ—ngth 58 59 Steven a true Scholler of Christ 159 160 Of all stormes a calme the greatest 227 A stoute Christian beares off one mischiefe with another 68 69 Though the Divell strikes at our names his ayme is to slay our soules 172 We may well take a few stripes where we receive so much good 100 to 103 Receive his stripes with all humility patience pieâ—y and thankfulnesse 176 That stripes from the Almighty are speciall tokens and pledges of his adoption and love 222 to 229 Nothing more proves us Gods than his stripes 22â— Not bound to tender our throates to an unjust 〈◊〉 162 to â—â—â— Our sufferings may aggravate cannot redresse our miseries 176 A man that studies revenge keepes his woundes greene and open 91 We must suffer with Christ that wee may raigne with him 52 to 54 Our sufferings are registred our teares botled up 191 192 We suffer here that we may not suffer hereafter 43 to 49 Our sufferings farre lesse than our sinnes have deserved 235 By suffering we become followers of all the Saints 53 54 Our patience shall be proportionable to our sufferings our strength equalled to our temptations 219 Our sufferings
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
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
by contraries how divers even in effect aswell as taste wherein variety hits the humour of all are the Birds and Beasts that feed us And how divers againe are those things that feed them How many severall qualities have the Plants that they brouze upon which all mingled together what a well temepred Sallad do they make Thus you see that though faith be above reason yet is there a reason to bee given of our faith O what a depth of wisdome may lye wrapt up in those passages which to our weak apprehensions may seeme ridiculous CHAP. 3. That the graces of God in his children may the more sâ—ine through imployment 3 THirdly it maketh for Gods glory another way when those graces which he hath bestowed upon his children doe the more shine through imployment and are the more seene and taken notice of by the world surely if his justice get such honour by a Pharaoh much more doth his mercy by a Moses now Abrahams faith Iobs patience Pauls courage and constancy if they had not beene tried by the fire of affliction their graces had beene smothered as so many lights under a bushell which now to the glory of God shine to all the world Yea not onely their vertues but the gracious lives of all the Saints departed do still magnifie him even to this day in every place we heare of them and move us likewise to glorifie God for them wherefore happy man that leaves such a president for which the future Ages shall praise him and praise God for him Who could know the faith patience and Valour of Gods Souldiers if they alwayes lay in Garrison and never came to the skirmish Whereas now they are both exemplary and serve also to put to silence the ignorance of foolish men 1 Pet. 2.15 One Iupiter set out by Homer the Poet was worth ten set out by Phidias the Carver saith Philostratus because the former flew abroad through all the world whereas the other never stirred from his Pedistall at Athens so at first the honour and splendor of Iobs integrity was confined to Vz a little corner of Arabia yea to his owne Family whereas by meanes of the divels malice it is now spâ—ead as farre as the Sunne can extend his beames or the Moone her influence for of such a Favorite of Heaven such a Mirour of the Earth such a wonder of the World who takes not notice Who could know whether we be Vessels of gold or drosse unlesse we were brought to the Touch-stone of temptation Who could feele the odoriferous smell of these Aromaticall spices if they were not pownded and bruized in the morter of affliction The worlds hatred and calumny to an able Christian serves as bellowes to kindle his devotion and blow off the ashes under which his faith lay hid like the Moone he shines cleerest in the night of affliction If it made for the honour of Saul and all Israel that he had a little Boy in his Army that was able to incounter that selected great Gyant Goliah of the Philistims and overcame him how much more doth it make for Gods glory that the least of his adopted ones should be able to incounter foure enemies The World The Flesh. The Devill and The Death The weakest of which is 1 The Flesh. 2 The World Now the Flesh being an home-bred enemy a Dalilah in Sampsons bosome a Iudas in Christs company like a Moath in the Garment bred in us and cherished of us and yet alwayes attempting to fret and destroy us and the world a forraigne foe whose Army consists of two wings Adversity on the left hand Prosperity on the right hand Death stronger than either and the Devill stronger than all And yet that the weakest childe of God onely through faith in Christ a thing as much despised of Philistims as Davids sling and stone was of Goliah â—hould overcome all these foure wherein he shewes himselfe a greater Conquerour that William the Conquerour yea even greater than Alexander the Great or Pompey the Great or the Great Turke for they onely conquered in many yeeres a few parts of the world but he that is borne of God overcommeth the whole world and all things in the world 1 Iohn 5. And this is the victory that overcommeth the world even our faith Vers. 4. and Makes not this infinitely for the glory of God Yea it makes much for the honour of Christians For art thou borne of God hast thou vanquished the world that vanquisheth all the wicked Blesse God for this conquest The King of Spaines overcomming the Indies was nothing to it If Satan had knowne his afflicting of Iob would have so advanced the glory of God manifested Iobs admirable patience to all Ages made such a president for imitation to others occasioned so much shame to himselfe I doubt not but Iob should have continued prosperous and quiet for who will set upon his adversary when he knoweth he shall be shamefully beaten This being so happy are they who when they doe well heare ill but much more blessed are they who â—ive so well as that their backbiting adversaâ—ies seeing their good works are constrained to praise God and speake well of them CHAP. 4. That God suffers his children to be afflicted and persecuted by ungodly men that so they may be brought to repentance NOw the Reasons which have chiefly respect to the good of his children in their sufferings being thirteene in number are distinguished as followeth God suffers his children to be afflicted by them 1 Because it Brings them to repentance 2 Because it Workes in them amendment of life 3 Because it Stirs them up to prayer 4 Because it Weanes them from the love of the world 5 Because it Keeps them alwayes pâ—epared to the spirituall combate 6 Because it Discovers whether we be true beleevers or hypocrites 7 Because it Prevents greater evils of sin and punishment to come 8 Because it makes them Humble 9 Because it makes them Conformable to Christ their head 10 Because it Increaseth their Faith 11 Because it Increaseth their Ioy and thankfulnesse 12 Because it Increaseth their Spirituall wisdome 13 Because it Increaseth their Patience First the Lord suffers his children to be vexed and persecuted by the wicked because it is a notable meanes to rouze them out of carelesse security and bring them to repentance he openeth the eares of men saith Elihu even by their corrections that he might cause man to turne away from his enterprize and that he might keepe back his soule from the pit Iob 33.16 17 18. The feeling of smart will teach us to decline the cause those bitter sufferings of Iob toward his later end made him to possesse the iniquities of his youth Iob 13.26 Whereby with Solomons Evis-dropper Eccles. 7.21 22. he came to repent of that whereof he did not once suspect himselfe guilty it made him not thinke so much of what he felt as what he deserved to feele Sathans malice not seldome proves
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
allay our joyes that their fruition hurt us not he knowes that as it is with the body touching meats the greater plenty the lesse dainty and too long forbearance causes a Surfet when we come to full food So it fares with the minde touching worldly contentments therefore he feeds us not with the dish but with the spoone and will have us neither cloyed nor famished In this life Mercy and misery griefe and Grace Good and bad are blended one with the other because if we should have nothing but comfort Earth would be thought Heaven besides if Christ tide lasted all the yeare what would become of Lent If every day were Good-friday the world would be weary of Fasting Secundus cals death a sleepe eternall the wicked mans feare the godly mans wish Where the conscience is cleere death is looked for without feare yea desired with delight accepted with devotion why it is but the cessation of trouble the extinction of sin the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchizement of the soule The Woman great with childe is ever musing upon the the time of her delivery and hath not he the like cause when Death is his Bridge from wo to glory Though it be the wicked mans shipwrack 't is the good mans putting into harbour And hereupon finding himselfe hated persecuted afflicted and tormented by enemies of all sorts he becomes as willing to die as dine And indeed what shouldst thou doe in case thou seest that the world runs not on thy side but give over the world and be on Gods side Let us care little for the world that cares so little for us let us crosse â—aile and turne another way let us go forth therefore out of the Campe bearing his reproach for we have no continuing Citie but we seek one to come Heb. 13.13 14. CHAP. 8. That it keepes them alwayes prepared to the spirituall combate 5 FIfthly the Lord permitteth them often to afflict and assaile us to the end we may be alwayes prepared for tribulation as wise Mariners in a calme make all their tacklings sure and strong that they may be provided against the next storme which they cannot look to be long without Or as experienced Souldiers in time of peace prepaire against the day of battell and so much the rather when they look every day for the approach of the enemy We are oft times set upon to the end that we may continually buckle unto us the whole Armor of God prescribed by Paul Ephes. 6.13 to 19. That we may be alwayes ready for the battell by walking circumspectly not as fooles but as wise Eph. 5.15 Therefore redeeming the time because the dayes are evill Vers. 16. For as those that have no enemies to incounter them cast their Armour 〈◊〉 and let it 〈◊〉 because they are secure from danger but when their enemies are at hand and sound the Alarum they both wake and sleep in their armour because they would be ready for the assault So if we were not often in skirmish with our enemies we should â—ay aside our spirituall armour but when we have continuall use of it we still keepe it fast buckled unto us that being armed at all points we may be able to make resistance that we be not surprized at unawares Sampson could not be bound till he was first got asleepe Wouldst thou not be overcome be not secure Seneca reports of Caesar that he did quickly sheath the sword but hee never laid it off The sight of a weapon discourageth a Theefe While we keepe our Iavelins in our hands we escape many assaults So that a Christians resolution should be like King Alfreds Si modò victor eras ad crastina bella pavebas Si modo victus eras ad crastina bella parabas If wee conquer to day let us feare the skirmish to morrow If we be overcome to day let us hope to get the victory to morrow An assaulted City must keepe a carefull watch yea the provident Fenman mends his bankes in Summer least his ground be drowned in winter And we must so take our leaves of all afflictions that we reserve a lodging for them and expect their returne CHAP. 9. How it discovers whether we bee true beleevers or hypocrites 6 SIxthly that we may experimentally know our selves and be knowne of others whether we be true beleevers or hypocrites There must be differences among you saith Saint Paul that the approved may bee knowne 1 Cor. 11.19 For as Thrashing separates the straw and Wynowing the chaffe from the Corne So persecution separates the hypocrite from the company of beleevers Luke 22.31 None but a regenerate heart can choose rather to suffer affliction with the people of God then to enjoy the pleasures of sin An easie importunity will perswade Orpah to returne from a Mother in law to a Mother in nature from a toylesome journey to rest from strangers to her kindred from a hopelesse condition to likelihoods of contentment A little intreaty will serve to move nature to be good to it selfe to persist in actions of goodnesse though tyranny torment death and hell stood in our way this is that conquest which shall be crowned with glory Gold and Silver are tryed in the fyer men in the furnace of adversity As the furnace proveth the Potters Vessell so doe temptations try mens thoughts Eccles. 27.5 Behold saith the Angell to the Church of Smyrna it shall come to passe that the Divell shall cast some of you into Prison that you may be tryed Revel 2.10 This Child saith old Simeon meaning Christ is appoynted for a signe to be spoken against that the thoughts of many hearts may be opened Luke 2.34 35. O how wicked men manifest their hatred and enmity against God and his people so soone as Persecution ariseth because of the Word yea by it the malice of Sathan and the world are better knowne and avoyded But to come more punctually to the poynt Affliction tryeth whether a man hath grace in his heart or no Set an empty Pitcher the resemblance of a wicked man to the fier it crackes presently whereas the full which resembles the Child of God will abide boyling Gold imbroidered upon Silke if cast into the fire looseth his fashâ—on but not his waight Copper loseth his fashion and waight also Magistracy and misery will soone shew what manner of men we be either will declare us better or worse then we seemed Indeed Prosperity saith one best discovers vice but Adversity doth best discover Vertue Plato being demanded how he knew a wise man answered When being râ—buked he would not be angry and being praised he would not be proud Wicked men grow worse after afflictions as water growes more cold after a heat Nature is like Glasse bright but brittle The resolved Christian like Gold which if we rub it or beate it or melt it it will endure the teste the touch the hammer and still shine more
thou esteeme Heaven worth It s true flesh and bloud is so sensuall that it feeles a little paine in the finger a great deale more than the health of the whole body But let us better consider on it and behold at once the whole estate of a Christian we shall see his peace exceed his paine yea we shall see both the torments present and the glory following hope makes absent joyes present wants plenitudes and beguiles calamity as good company does the way The poore Traveller in thinking of his Inne goes on more cheerefully and the bond-man in calling to minde the yeere of Iubilee When the Apprentice cals to minde that his yeares of covenant will now shortly expire and then he shall have his freedome confirmed the very remembrance thereof maketh many laboursome workes seeme more light and lâ—sse grievous unto him neither doth he afterwards repent it Did it ever repent Iacob when he came to inherit his Fathers blessing that he had enduâ—ed a long exile and tedious bondage Or Ioseph when he was once made Ruler in Aegypt that he had formerly beene sould thither and there imprisoned and he had never beene a Courtier if he had not first beene a prisoner Or did it repent the Israelites when they came to inherit the Land of promise that they had formerly beene forty yeeres passing through a forlorne wildernesse Or which of Gods servants did ever repent that they had passed the apprentiship of their service here and were now gone to be made free in glory If so let us doe and suffer chearfully patiently couragiously what God imposeth upon us knowing that after we have swet and smarted but six dayes at the utmost then commeth our Sabbath of eternall rest which will make amends for all knowing that death ends our misery and begins our glory and a â—â—w groanes are well bestowed for a Preface to an immortall joy Let theâ— our eyes be continually on the joyes which follow and not on the paine which is present the paine neglected and unregarded cannot be very discomfortable But that there iâ— reward promised to those which suffer in Christs cause iâ— not all for our reward shall be answerable to our sufferings the greater our sufferings are here the greater shall our reward be hereafter the malice of our enemies shall make for the increase of our happinesse Mâ—t. 16.27 The deluge of calamities may assâ—uâ—e us but they shall exalt us Suffering for the Gospell is no inferiour good worke and every one shall be rewarded though noâ— for yet according to his workes Psal. 62.12 Rom. 2.6 Revel 22 1â— The greater degree of grace we attaine to here the greater degree of glory we shall have hereafter They that turne many unto righteousnesse sâ—â—â—l shine as the stars in the Kingdome of Heaven Dan. 12. 3. And they that suffer Martyrdome shall be cloathed with long white roabs and have Palmes in their hands Rev. 6.9 11. Neither would those Saints in the old Testament which were â—aâ—ked and 〈◊〉 be delivered or accept of their enemies faire offers to the end they might receiue a better resurrection and a more glorious rewardâ— Hâ—b 11.15 Aâ—â—â— when we looke to the reward we could not wish our worke easier or our burthen lighter When we are judged we are chastened of the Lord because we should not be condemned with the world 1 Cor. 11.32 If we be not chastened here we shall be condemned hereafter Now whether had you rather rejoyce for one fit or alwayes You would do both which may not be you would be both Dives and Lazarus have happinesse both here and hereafter pardon me it is a fond covetousnes idle singularity to affect it What that you alone may fare better than all Gods Saints That God should straw Carpets for your feet only to walke unto your Heaven and make that way smooth for you which all Patriarchs Prophets Evangelists Confessors and Christ himselfe have found rugged and bloudy Away with this selfe-love and come downe you ambitious sonnes of Zâ—bedee and ere you thinke of sitting neere the Throne be contented to be called unto the Cup. Now is your triall Let your Saviour see how much of his bitter potion you can pledge then shall you see how much of his glory he can afford you In all Feasts the coursest meats are tasted first be content to drinke of his Vinegar and Gall and after you shall drink new Wine with him in his Kingdome Besides without some kinde of suffering how shall your sincerity be approved Even nature is joâ—und and cheerefull whiles it prospereth but let God with-draw his hand no sight no trust the Mother of Micha while her wealth lasteth can dedicate a good part of her silver to the Lord but now she hath lost it she fals a cursing Iudges 17.1 2 3. We all are never weary of receiving soone weary of attending we are ready to shrinke from Christ so soone as our profits or pleasures shrink from us but if with the Needle of the Compasse in the midst of tempestuous weather we remaine alwayes unmoveable and stayed upon one point it is a signe the Loadstone of the Gospell hath changed our hearts and we are governed by Christ as the Needle is by the North Pole Wherefore if God should not frame outward things to thy minde doe thou frame thy minde to indure with patience and comfort what he sends and this will be an Odour smelling sweet a Sâ—â—â—â—fice acceptable and pleasant to God yea herein thou shalt approve thy selfe with David a man after Gods owne heart and you know that as David was unto God according to his heart so was God unto David according to his CHAP. 40. Application of the former Grounds ANd so you have the resâ—â—ue of the grounds of comfort it remaines that I should apply them For this Doctrine though it be better understood than practised as Cassandra was better knowne than trusted yet being both knowne applyed and duly trusted to will like the Sunne not only delight our understandings with its contemplation but also warme and quicken our affections Wherefore is there any weake Christian so white livered with Nicodemus that the reproaches and persecutions which attend his profession make him ashamed of Christ or cause him to thinke that it is in vaine to serve the Lord whereby he is frighted out of the narrow way that leadeth to life Let him draw neere for I chiefly direct my speech unto him are afflictions and persecutions so necessary and profitable as hath beene shewed doth not God only gaine glory by our sufferings but doe they also bring uâ— to repentance and amendment of life 〈…〉 up to prayer weâ—â—e 〈◊〉 from the love of the world keepe uâ— alwayes prepared for our enemies assaults discover whâ—ther we are sincere or no make us humble improve all Christian graces in us Is God more specially present with us in afflictions cannot our enemies diminish one haire of 〈◊〉 headâ— without Gods speciall leave