reproches of wicked men patiently for that they are false and so appertaine not unto them Socrates being railed upon and called by one all to naught took no notice of it and being demanded a reason of his patience said it concernes me not for I am no such man Diogenes was wont to say when the people mockt him They deride me yet I am not derided I am not the man they take me for This reason is of more force from the mouth of an innocent Christian. If a rich man be called poore or a sound Christian hypocrite hee slights it he laughs at it because he knoweth the same to be false and that his Accuser is mistaken whereas if a Beggar be called bankrupt or a dissembler hypocrite hee will winch and kick and bee most grievously offended at it Marius was never offended with any report that went of him because if it were true it would sound to his praise if false his life and manners should prove it contrary And indeed the best confutation of their slanders is not by our great words but by our good workes Sophocles being accused by his owne children That hee grew Dotard and spent their patrimonies idely when he was summoned did not personally appeare before the Magistrates but sent one of his new Tragedies to their perusall which being read made them confesse This is not the worke of a man that dotes So against all clamours and swelling opprobies set but thine innocency and good life thou needest doe no more That body which is in good health is strong and able to beare the great stormes and bitter cold of Winter and likewise the excessive and intemperate heat of the Summer but with a crazie and distempered body it is far otherwise Even so a sound heart and cleare conscience will abide all trialls in prosperity it will not be lifted up in adversity it will not be utterly cast downe whereas the corrupt heart and festred conscience can indure nothing even a word if it be pleasing puffes him up with pride if not it swels him with passion no greater signe of innocency when we are accused then mildnesse as we see in Ioseph who being both accused and committed for forcing of his Mistresse answered just nothing we reade of Gen. 39 17 18. And Susanna who being accused by the two Elders of an hainous crime which they alone were guilty of never contended by laying the fault upon them but appeales unto God whether she were innocent or no. The History of Susanna Vers. 42 43. And Hanna whose reply to Ely when he falsely accused her of drunkennesse was no other but Nay my Lord count not thy Handmaid for a wicked woman 1 Sam. 1.15 16. Neither is there a greater Symptome of guiltinesse than our breaking into choller and being exasperated when we have any thing laid to our charge witnesse Cain Gen. 49. That Hebrew which struck his fellow Exod. 2.13.14 Saul 1 Sam. 20.32 33. Abner 2 Sam. 3.8 Ieroboam 1 King 13.4 Ahab 1 Kings 22.27 Amazia 2 Chron. 25.16 Vzziah 2 Chron. 26 19. Herod the Tetrarch Luke 3.19.20 The men of Nazareth Luke 4.28 29. The Pharisees Iohn 8.47.48 And the High Priest and Scribes Luke 20 19 20. And this is one reason why the former are compared to Sheep and Lambes Emblemes of innocency which being harmed will not once bleate and the latter unto Swine which will roare and cry if they be but toucht But to leave these Swine and returne to the men we were speaking of A good conscience is not put out of countenance with the false accusations of slandrous tongues it throweth them off as Saint Paul did the Viper unhurt Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge the breast-plate of righteousnesse the brazen wall of a good conscience feareth no such Canons The Conscionable being railed upon and reviled by a foule mouth may reply as once a Steward to his passionate Lord when he called him Knave c. Your Honour may speake as you please but I beleeve not a word that you say for I know my my selfe an honest man Yea suppose we are circled round with reproaches our consciences knowing us innocent like a constant friend takes us by the hand and cheeres us against all our miseries A just man saith Chrysostome is impregnable and cannot be overcome take away his wealth his good parts cannot be taken from him and his treasure is above cast him into prison and bonds he doth the more freely enjoy the presence of his God banish him his Countrey he hath his conversation in Heaven kill his body it shall rise againe so he fights with a shadow that contends with an upright man Wherefore let all who suffer in their good names if conscious and guilty of an enemies imputations repent and amend if otherwise contemne them owne them not so much as once to take notice thereof yea seeing God esteemes men as they are and not as they have beene although formerly thou hast beene culpable yet now thou mayest answer for thy selfe as Paul did for Onesimus Though in time past I was unprofitable yet now am I profitable and oppose to them that sweet and divine sentence of sweet and holy Bernard Tell me not Sathan what I have beene but what I am and will be Or that of Beza in the like case Whatsoever I was I am now in Christ a New Creature that is it which troubles thee I might have so continued long enough ere thou wouldest have vexed at it but now I see thou dost envie me the grace of my Saviour Or that Apothegme of Diogenes to a base fellow that told him he had once beene a forger of money whose answer was 'T is true such as thou art now I was once but such as I am now thou wilt never be Yea thou maist say by how much more I have formerly sinned by so much more is Gods power and goodnesse now magnified As S. Augustine hearing the Donatists revile him for the former wickednesse of his youth answered The more desperate my disease was so much the more I admire the Physitian Yea thou maist yet straine it a peg higher and say the greater my sins were the greater is my honour as the Devils which Mary Magdalen once had are mentioned for her glory Thus if we cannot avoid ill tongues let our care be not to deserve them and 't is all one as if wee avoided them CHAP. 18. That it is more laudable to forgive than revenge 2 BEcause it is more generous and laudable to forgive than revenge certainly in taking revenge a man is but even with his enemy but in passing it over he is superiour to him for it is a Princes part to pardon yea quoth Alexander There can be nothing more noble than to do well to those that deserve evill Princes use not to chide when Embassadours have offered them undecencies but deny them audience as if silence
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
answer it is after the manner of Epictetus who would not deny the sins 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 hee was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth he that his Highnesse hath left me any thing Yea Mauricius that good Emperour when he his wife and his five sons were taken his wife and sons put to death and himselfe waiting for the like â—atall stroke could conclude thus Iust art thou O Lord in all thy wayes and holy in all thy workes as it is in the Psalmes And a Martyr when he was burning at a stake Welcome flames my sin 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 aâ— to returne like for like henceforward lay thy hand upon thy mouth and say with Iob Once have I spoken but I will answer no more yeâ— twice but I will proceed no further Iob 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 hand strikes whether by a Plureâ—â—e 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 Clocke goe without a weight to move it or a keeper to set it no. CHAP. 21. They are patient because their sufferings are counterpoysed and made sweet with more than answerable blessings 5 HE beareth the crosse patiently because it is counterpoysed and made sweet with more than answerable blessings What saith Iob Shall we receive good at the hands of God and not evill he was content to eat the crust with the crumme Indeed his wife like the wicked would only have faire weather all peace and plenty no touch of trouble but it is not so with the godly who have learnt better things Who will not suffer a few stripes from a father by whom he receiveth so much good even all that he hath Diogenes would have no nay but Antisthenes must entertaine him his Scholler insomuch that Antisthenes to have him gone was forc't to cudgell him yet all would not doe he stirs not but takes the blowes very patiently saying Vse me how you will so I may be your Scholler and heare your daily discourses I care not Much more may a Christian say unto God Let me injoy the sweet fruition of thy presence speake thou peace unto my conscience and say unto my soule I am thy salvation and then afflict me how thou pleasest I am content yea very willing to beare it for these are priviledges which make Paul happier in his chaine of Iron than Agrippa in his chaine of Gold and Peter more merry under stripes than Caiphas upon the judgement-seat Yea if we well consider the commodity it brings we shall rather wish for affliction than be displeased when it comes Col. 1.24 For it even bringeth with it the company of God himself I wil be with you in tribulation saith God to the disconsolate soul Psal. 91.15 When Sidrack Mishack and Abednego were cast into the fiery Fornace there was presently a fourth came to beare them company and that was God Himselfe Dan. 3.23 to 27. Yea God is not only with them to comfort them in all their tribulations 2 Cor. 1.4 but in them for at the same time when the Disciples were persecuted they are said to be filled with joy and with the Holy Ghost Acts 13.52 And as our sufferings in Christ do abound so our consolation also aboundeth through Christ 2 Cor. 1.5 And lastly he doth comfort us according to the dayes we are afflicted and according to the yeares we have seene evill Psal. 90.15 And if so our sufferings require patience with thankfulnesse as it fared with Iob. The Lord hath taken some comfort from us but hath much more given unto us therefore blessed be the name of the Lord. So Sathan and the World may take many things from us as they did from Iob but they can never take away God from us that gives all and therefore blessed be the name of the Lord. Besides we looke for a Crowne of glory to succeed this wreath of Thornes but if we are never tried in the field never set foot to runne the race of patience how can we looke for a Garland Ten repulses did the Israelites suffer before they could get out of Aegypt and twice ten more before they could get possession of the promised Land of Canaan And as many did David indure before he was invested in the promised kingdome many lets came before the Temple was re-edified All men would come to Heaven but they doe not like the way they like well of Abrahams bosome but not of Dives doore But God seeth it fit for us to taste of that cup of which his Son dranke so deepe that we should feele a little what sin is what his love was that we may learne patience in adversity as well as thankfulnesse in prosperity while one scale is not always in depression nor the other lifted ever high while none is so miserable but he shall heare of another that would change calamities with him CHAP. 22. That they are patient because patience brings a reward with it 6 BEcause patience in suffering brings a reward with it in reason
Advocates c. to pleade procure pronounce c. 170 To Contemne their Contempt 117 Every small Contentment 〈◊〉 our affections to the world 175 The best Confutation of slanders is by our good workes 75 Controversies like a paire of Cudgels are throwne in by the Devill 88 A good Conscience like a true and constant friend 75 to 80 By affliction we are made Coâ—formable to Christ our elder brother 52 53 To be exempt from misery the most miserable Condition of all 227 A good mans Constructions ever full of charity and favour 117 We must not be of Gods Councell 253 A good Conscience will not be put out of countenance 75 to 80 Our Corruptions never appeare till shaken by an injurie 49 to 52 Maine evils have Crownes answerable 108 God weighs to us favours and Crosses in an equall ballance 220 Bearing the Crosse with Christ a great preferment 257 Our Crosses prove blessings 43 to 49 A sound spirit will beare the greatest Crosse 111 Nothing but Cries can pierce Heaven 27 That it is for our Credit to be evill spoken of 126 to 130 The Crosse is counterpoysed and made sweet with more than answerable blessings 100 to 104 Patience breakes the stroake of every Crosse 111 The sharpnesse of Crosses Gods spirituall Hedge 43 to 49 To be free from Crosses and afflictions the priviledge of none but the Church triumphant 233 The Cudgell not of use when the beast but only barkes 85 They can beare injuries out of Custome 67 to 73 Custome a second or new nature 69 to 73 Custome makes any thing familiar and easie 69 to 72 D WHo would not be a Lazarus for a Dâ—y to be in Abrahams bosome for ever 239 We are afflicted that we may not be Damned 43 to 49 Danger in being withouâ— dangers 45 to 52 We should bâ— Deafe and dumbe at reproach 120 Death hath nothing terrible in it but what our life haâ—h made so 147 Death in Christs cause the way to heaven on Horseback 122 The Martyrs even slighted Death 122 Even Death it selfe shall worke our good 181 He that is faithfull unto the Death shall have the crowne of life 238 Death ends our misery and begins our glory 241 Death the wicked mans feare the Godly mans with 33 34 If God Defer his helpe it is on purpose that our trials may be perfect our Deliverance welcome our recompence glorious 2â—â— The highest Degree of suffering not worthy the lowest degree of glory 105 The greater Degree of grace the greater degree of glory 242 If God Delay us never so long he will support us as long 219 The Saints would not be delivered from Death 243 Their Delights momentany their punishment interminable 105 Every Deliverance makes us more confident 54 to 59 Gods Delivering some increaseth the faith of others 56 The more our Deliverances the greater our faith 54 to 59 Our comfort is the greater when the Deliverance is seene before it is expected 212 Our Saviours sute which hee made as man denied 250 Denials sometimes better than grants 250 If God Denies us what we aske he gives us that which is better 46 God rarely Deprives a man of one faculty but he more than supplies it in another 21 No better remedy for impatience then to cast up our receipts and compare them with our Deservings 235 Gods people beare injuries patiently because their sins have Deserved them 94 to 100 What ever we suffer we have Deserved more 94 to 100 We indure nothing from our enemies but what we have Deserved from God 94 to 100 Without suffering we cannot be Câ—rists Disciplâ—s â—2 to 54 We resemâ—â—â— the Devill if we 〈…〉 cruell 158 Thâ— Devill wounded with his owne weapon 15 to 25 Some as willing to Dye as diâ—e 106 107 A Christian parley about Difficulties 155 Let none Dâ—spâ—ire for God can helpe none presume feâ—ing God can crosse them 255 Let none Dismay us with theâ—â— pâ—oud lookes nor big words 203 We are too sensible of a preseâ—â— Distresse ingratefull for favours past 234 Hypocrites Discover themselves when persecution comes 37 to 43 Prosperity Discovers 〈…〉 38 to 43 Affliction Discovers 〈…〉 3â— to 43 It is the lot of all Gods people 〈…〉 suffer eâ—ill â—3 A Dâ—minion over ones selfe the greatest conqâ—â—st 80 85 E THing 〈…〉 61 62 Actions to be â—â—dged by 〈…〉 151 The End 〈◊〉 the uprigâ—â— man is peaâ—e 181 Enmity beâ—weene the good and bad 1 2 3 Eâ—equality the groâ—nd of Oâ—deâ— 197 Our Enemiâ—s both provâ— and 〈…〉 67 to 73 We sooner and more plainâ—y 〈…〉 Enemy 94 to 100 The 〈…〉 Devill himselfe do much pleasure us 178 10 The Churches Enemies benefit the Church 66 Our Enemies more to be pittied than maligned 118 to 123 Better the Esâ—ate perish than the soule 30 To behold at once the whole Estate of a Christian and not his present condition alone 240 If we compare our owne Estate with our enemies we have yet greater cause to be thankfull 235 236 The Evill of affliction prevents the evill of sin 43 to 49 Thanke God we Escape so 94 to 100 Overcome Evill with goodnesse â—42 Evils doe not come by chance neither can they light where they list 203 God Esteemes us according to what we are 78 79 Hee speeds well here that lives under a perpetuall Equinoctiall of good and evill 233 Gods goodnesse makes our greatest Evils beneficiall unto us 179 The redresse of Evill in a private person is evill 144 All the Evils that can befall us make for our inestimable good and benefit 178 Our care and â—uit must be to have those Evils sanctified which cannot be averted 228 Examinâ— whether we have well husbanded our afflictions 171 to 174 Many Examples of Gods aide in extremity 208 To be an Example to them and others 133 to 137 Example will sooâ—est prevaile 133 to 137 To raise comfort from former Experience â—â—7 Experience the best informer 67 Our Exâ—â—â—mities drive us to him that is â—â—â—â—potent 211 Mans Extremity is Gods opportunity 209 He that hath found God present in one Extremity may trust him in another 207 All our former prayers and meditations serve to aide us in our last straights and meet together in the centre of our Extremity 221 In all Extremities we must send faithfull and fervent prayer to Christ for ease 28 A great Evill not to be able to suffer evill 92 F WE learne to stand by Falling 4â— It would Fare worse with us were we our owne choosers 32 Fathers hold in their own children when they suffer the children of bondmen to doe as they list 223 God hath much adoe 〈◊〉 reclaime one of the worlds Favourites 3â— Gods Former favours arguments of more 54 to 59 Hard for us to think it a speciall Favour and dignity to suffer but so it is 256 Of which many examples 256 257 Every sensible Favour of the Almighty invites both his gifts and our trust 207 Nothing carries us so Far from God as his favours 32 No