nothing to what others have suffered of which diverse examples 229 to 237 When God calles us to suffer he gives answerable strength and courage 226 Wee shall suffer no more than we are able to beare 200 Than shall be for our good 200 Suffering the only way to prevent suffering 85 to 94 Wee may well suffer patiently when we know wee suffer justly 94 to 100 When we suffer we bethinke our selves of what we 〈…〉 94 95 〈…〉 cious nor lightly credulous â—64 Love doth neither allow suspition nor thrust oâ—t discretion 164 After we have swet and smarted six dayes â—omes a Sabbath of eternall rest 241 To fulfill the substance when we faile in the iâ—â—â—â—ition and erre in circumstances is sinfull 186 T TO tarry the Lords leasure 214 The Lord either takes troubles from us or us from troubles 215 The water of our lakes shall be turned into the wine of endlesse comfort 237 to 246 Our suffringe make us teachable 64 to 67 Prayer reading meditation and contemplation makes a Divine 67 With Iob we must not onely be patient but thankefull 102 We may thanke our enemies or must thanke God for our enemies 22 Rules touching our thoughts 164 God hath set downe a certaine period of time when to deliver thee and till then thou must wait 213 Of which many examples 213 to 215 We measure the length of time by the sharpnesse of our afflictions 2â—â— God will doe all in due time that is in his time nâ—â— in ourâ— â—â—â— In some cases â—â—â—â—ration unexpedienâ— 162 to 171 We may well suffer their tongues so long as we are delivered out of their hands 116 The lewd tongue or hand moves from God it moves lewdly from Satan 185 186 Their evill tongues make us live good lives 22 A man of a good life feares not him that hath an evill tongue 127 to 133 God traines us up by degrees 226 Our enemies cannot cannot deprive us of our spirituall treasure here nor eternall hereafter 202 203 Be our tryals great salvation will one day make aamends for all 237 to 246 Affliction tryes our sincerity perseverance and constancy 40 to 43 We esteeme our inches Elles till by tryall wee finde the contrary 49 to 52 Tribulation the most sincere Divinity 67 Tribulation increaseth patience 67 to 73 Men tryed in the furnace of adversity as gold in the â—ire 37 to 4â— If our troubles be light and few it is because we are weake and tender 2â—6 Many and great are the troubles of the righteous but the Lord delivereth them out of all 215 Passe through a sea of troubles to the haven of eternall rest 107 Kisse the hand which strikes us trust in that power which kills us 57 58 We are not trusted with all our portion lest wee should spend it 43 to 49 V VEx them when they wrong us and they will wrong us more 85 to 94 The impatient vex themselves because another hath vexed them 91 92 To vex as an enemy is to further an enemies spight 125 To vex other men is to tutor them how they should againe vex us 85 to 94 The victory which is got by mildnesse is perpetuall 135 Love is stronger after such a reconcilement 135 The noblest victory to overcome evill with goodnesse 80 to 85 A great victory gotten and no blow striken 89 Our good behaviour will vindicate us from ill report 139 Vice drawes death with a horrid looke but so doth not vertue 148 Afflictions as we use them 111 Vse and application of the 32 reasons 171 to 184 W WAnt teacheth the worth of things most truly 59 to 64 When we Want nothing here we forget our home above 175 â—etter Want any thing than our selves 45 to 52 Affliction makes us Watch and prepare 35 36 Christs Wayes different from ours 251 252 Afflictions Weane us from the love of the World 28 to 35 The persecutor more Weary than the persecuted 106 Neâ—er Weary of receiving soone weary of attending 244 We may well suspect our selves if they speak Well of us 127 to 13â— Wâ—â—lâ—h like a treacherous dye 31 It Wheâ—s our appetite to be held fasting 26 27 The Wicked like some beasts grow mad with bâ—iting 176 Wicked men hate the godly 1 2 3 None but simple or wicked men Will beleeve their slanders 132 In resisting the Will of God they do fulfill it 197 198 The Churches enemies doe even performe that Will of the Almighty which they least think of and most oppose 197 198 We must â—aste of our Saviours bitter potion before 〈◊〉 drinke his Wine of endlesse comfort 243 244 We 〈◊〉 them that we may Win them 133 to 137 That which makes the body smart makes the soule Wise â—â— to 67 It makes for the glory of his Wisdome 7 8 9 A Wise Christian will doe good to them that doe hurt to him in policy 85 to 94 Stripes make us Wise 64 to 67 It is the Wise mans portion to suffer of fooles 116 A Wise man regards not what fooles say 115 to 118 All humane Wisdome is defective 145 146 Its enough for Wisdome to be justified of her children 116 Simple as Doves in offending others but Wise as Serpents in defending our selves 163 Mercy ought to be guided by Wisdome 162 to 171 Could we sit downe and obtaine our Wishes we should strangely intangle our selves 253 254 Looke to the reward and thou wouldest not wisâ— the Worke easier 2â—â— We must not set our Wit to theirs 115 to 118 Our owne Wit will befoole us 145 146 Gods dealing in this particular should move Wonder to astonishment 178 Afflictions so overcome us that they overcome the love of the World in us 30 If we be Gods servants the World and the Devill will let flye at us 1 2 3 This World pleasant to travell through but not safe to dwell in 175 The very Heathens rather hated than loved this World 31 This World will not last ever 107 108 Our actions at last will out-weigh their Words 139 Their Words can do us neither good nor hurt 121 Their Words must be spelled backwards 132 He which cannot endure Words for Christ would never endure wounds for him 85 If we cannot avoide ill Words our care must be not to deserve them 79 80 Rules touching our Words 164 to 167 Gods Workes not to be judged untill the fifth act 208 If wee would prevaile with God we must Wrestle 27 So to remit Wrongs as not to incourage or provoke them 167 We may commit a greater Wrong in putting up an injury than in punishing the doer of it 168 Y YEelding the only way of overcomming 8â— FINIS
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
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
offence to God in it nor hurt to themselves we might wish and call for their contempt cruelty and curses for so many curses so many blessings I could adde many examples to the former as how the malice of Haman turned to the good of the Iewes the malice of Achitophel to the good of David when his counsell was turned by God into foolishnesse the malice of the Pharisees to him that was borne blind when Christ upon their casting him out of the Synagogue admitted him into the Communion of Saints Iohn 9.34 The malice of Herod to the Babes whom he could never have pleasured so much with his kindnesse as he did with his cruelty for where his impâ—ety did abound there Christs pittie did super-abound translating them from their earthly mothers armes in this valley of teares unto their heavenly Fathers bosome in his Kingdome of glory But more pertinent to the matter in hand is that of Aaron and Miriam to Moses when they murmured against him Num. 12. where it is evident that God had never so much magnified him to them but for their envie And that of the Arians to Paphnutius when they put out one of his eyes for withstanding their Heresie whom Constantine the Emperour even for that very cause had in such reverence and estimation that hee would often send for him to his Court lovingly imbracing him and greedily kissing the eye which had lost his owne sight for maintaining that of the Catholike Doctrine so that we cannot devise to pleasure Gods servants so much as by despighting them And thus you see how patient suffering is rewarded both here and hereafter according to that asseveration of our Saviour Verily I say unto you there is no man that hath forsaken or suffered any thing for my sake and the Gospels but he shall receive an hundred fold now at this present and in the world to come eternall life Marke 10.29 30. But admit patience should neither be rewarded here nor hereafter yet it is a sufficient reward to it selfe for hope and patience are two soveraigne and universall remedies for all diseases Patience is a counterpoison or antipoison for all griefe It is like the Tree which Moses cast into the waters Exod. 15.25 for as that Tree made the waters sweet so patience sweeteâ—s affliction it is as Larde to the leane meat of adversity The taste of goods or evils doth greatly depend on the opinion wee have of them and contentation like an old mans spectacles makes those characters easie and familiar that otherwise would puzzle him shrewdly Afflictions are as we use them there is nothing grievous if the thought make it not so even paine it selfe saith the Philosopher is in our power if not to be disanulled yet at least to be diminish'd through patience Patience is like a golden shield in the hand to breake the stroke of every crosse and save the heart though the body suffer A sound spirit saith Salomon will beare his infirmity Prov. 18.14 Patience to the soule is as the lid to the eye for as the lid being shut when occasion requires saves it exceedingly so patience intervening betweene the soule and that which it suffers saves the heart whole and cheeres the body againe And therefore if you marke it when you can passe by an offence and take it patiently and quietly you have a kinde of peace and joy in your heart as if you had gotten a victory and the more your patience is still the lesse your paine is for as a light burthen at the armes end weigheth heavier by much than a burden of troble weight if it be borne on the shoulders which are made to beare so if a man set patience to beare his crosse the weight is nothing to what it would be if that were wanting wherefore saith one being unable to direct events I governe my selfe and if they apply not themselves to me I apply my selfe to them if I cannot fling what I would yet I will somewhat mend it by playing the cast as well as I can O that all implacable persons who double their sufferings through long study of revenge would learne this lesson then would they find that patience can no lesse mitigate evils than impatience exasperates them A profitable prescription indeed may some say but of an hard execution hard indeed to the capacity of a carnall conceipt yea altogether impossible to flesh and bloud If thou art only beholding to nature and hast nought but what thou broughtest into the world with thee well mayest thou envie at it but thou canst never imitate it for to speake the truth faith and patience are two miracles in a Christian. Cassianus reporteth that when a Martyr was tormented by the Infidels and asked by way of reproach what miracle his CHRIST had done he answered he hath done what you now behold inabled me so to beare your contumelies and undergoe all these tortures so patiently that I am not once moved and is not this a miracle worthy your taking notice of Indeed what have we by our second birth which is not miraculous in comparison of our natural condition It was no lesse than a miracle for Zacheus a man both rich and covetous to give halfe his goods to the poore and make restitution with the residue and all this in his health It was a great miracle that Ioseph in the armes of his Mistrisse should not burne with lust It is a great miracle for a man to forsake Houses and Lands and all that a man hath yea to hate Father and Mother and Wife and children and his owne life to be Christs Disciple It is a great miracle to rejoyce in tribulation and smile death in the face It is a great miracle that of fierce and cruell Wolves Beares Lions we should bee transformed into meeke Lambes and harmelesse Doves and all this by the foolishnesse of preaching Christ crucified Indeed they were no miracles if Nature could produce the like effects but shee must not looke to stand in competition with grace Saint Paul before his conversion could doe as much as the proudest naturall man of you all his words are If any other man thinketh that hee hath whereof hee might trust in the flesh much more â— Phil. 3.4 Yet when he speaketh of patience and rejoycing in tribulation he sheweth That it was because the love of God was shed abroad in his heart by the Holy Ghost which was given unto him Rom. 5.5 of himselfe he could doe nothing though he were able to do all things through Christ which strengthened him Phil. 4.13 Hast thou then a desire after this invincible patience seeke first to have the love of God shed abroad in thy heart by the Holy Ghost Wouldst thou have the love of God Ask it of him by prayer who saith if any of you lacke in this kinde let him Aske of God that giveth to all men liberally and upbraideth not and it shall be given him Iames 1.5 Wouldst thou pray that
suffer tribulation and anguish and persecution and famine and nakednesse perill sword c. bee killed all the day long and counted as Shâ—epe for the slaughter hee concludeth with Neverthelesse in all these things we are more than conquerours through him that loved us and so goeth on even to challenge of our worst enemies Death Angels Principalities Powers things present and to come heighth depth and what other creature besides should stand in opposition What voluminous waves be here for number and power and terrour yet they shall not separate the Arke from Christ nor a soule from the Arke nor a body from the soule nor an haire from the body to do us hurt What saith David Marke the upright man and behold the just for the end of that man is peace Psa. 37.37 Marke him in his setting out he hath many oppositions marke him in the journey he is full of tribulations but marke him in the conclusion and the end of that man is peace In Christ al things are ours 1 Cor. 3.22 How is that Why we have all things because we have the haver of all things And if we love Christ all things work together for our good yea for the best Rom. 8.28 And if all things quoth Luther then even sinne it selfe And indeed how many have wee knowne the better for their sin That Magdalen had never loved so much if she had not so much sinned had not the incestuous person sinned so notoriously he had never beene so happy God tooke the advantage of his humiliation for his conversion Had not one foot slipt into the mouth of hell he had never been in this forwardnesse to Heaven sinne first wrought sorrow saith S. Austine and now godly sorrow kils sin the daughter destroyes the mother neither do our owne sinnes onely advantage us but other mens sinnes worke for our good also If Arius had not held a Trinity of Substances with a Trinity of Persons and Sabellius an Vnity of Persons with an Vnity of Essences the Mysteries of the Trinity had not beene so cleerely explained by those great lights of the Church We may say here as Augustine doth of Carthage and Rome If some enemies had not contested against the Church it might have gone worse with the Church Lastly suppose our enemies should kill us they shall not hurt but pleasure us yea even death it selfe shall worke our good That Red Sea shall put us over to the Land of Promise and we shall say to the praise of God wee are delivered wee are the better for our enemies the better for our sinnes the better for death yea better for the devill and to thinke otherwise even for the present were not only to derogate from the wisdome power and goodnesse of God but it would bee against reason for in reason if he have vouchsafed us that great mercy to make us his own he hath given the whole army of afflictions a more inviolable charge concerning us than David gave his Host concerning Absalom See ye doe the young man my sonne Absalom no harme Now if for the present thou lackest faith patience wisdome and true judgement how to beare and make this gaine of the crosse Aske it of God who giveth to all men liberally and reproacheth no man and and it shall be given thee Iames 1.5 For every good giving and every perfect gift is from above and commeth downe from the Father of lights Verse 17. CHAP. 34. That though God disposeth of all their malice to his childrens greater good yet they shall bee rewarded according to their mischievous intentions Ob. IF it be so that the malice of wicked men makes so much for the behoofe of Gods people and that whatsoever they do unto us is but the execution of Gods will and full accomplishment of his just decree it may seeme to make on their side and not only extenuate their evill but give them occasion of boasting Ans. Although God disposeth it to the good of his children that hee may bring about all things to make for his owne glory yet they intend only evil in it as namely the dishonour of God the ruine of mens soules as I shall easily prove when I come to shew what is the final cause or end of their temptations and persecutions and the satisfying of their own serpentine enmity thirst of revenge We must therefore learne to distinguish betwixt the act of God and of an enemy as indeed Gods people do When ye thought evill against me saith Ioseph to his brethren God disposed it to good that he might bring to passe as it is this day and save much people alive Gen. 50.20 Yea the holy God challengeth to himselfe whatsoever is done in the City Amos 3.6 but so as neither wicked mens sins shal taint him nor his decree justifie them the sinne is their own the good which comes of it is Gods the benefit ours God wils the same action as it is a blessing tryall or chastisement of his children which he hates as the wickednesse of the agent The lewd tongue hand or heart moves from God it moves lewdly from Sathan wicked men are never the freer from guilt and punishment for that hand which the holy God hath in their offensive actions To instance in one example or two Satan did nought touching Iob but what the Lord upon his request gave him leave to do what then Did God and Belial joyne in fulfilling the same act No sooner shall Stygian darknesse blend with light the frost with fire day with night true God Satan will'd the selfesame thing but God intended good Satan ill Satan aimed at Iobs and God at his confusion God used the malice of Pharaoh and Shemei unto Good what then God afflicted his people with another minde than Pharaoh did God to increase them Pharaoh to suppresse them The sinne of Shemeis curse was his owne the smart of the curse was Gods God wils that as Davids chastisement which he hates as Shimeis wickednesse The curse of the Serpent bestowed blessednesse on Man yea our first parents had beene lesse glorious if they had not wanted a Saviour What then Doth Satan merit thanks No but the contrary for he only intended the finall ruine and destruction of them and all mankinde with the dishonour of their Maker Lastly the Devill does us good in this particular case for while he assaults us with temptations and afflicts us with crosses he in effect helps us to Crownes Yet still no thankes to Satan for to be charitable is more than his meaning it is that divine over-ruling providence of God which we are beholding unto and to him give we the thankes Alas there is nothing in the world bee it gall it selfe yea the excrement of a Dog or the poyson of a Serpent but mans shallow invention can finde it is good for something neither doe two contrary poysons mingled together prove mortall how much more is God able to worke good by evill
say his Oath Verily verily I say unto you that though for the present you doe feare and sorrow and weepe yet all shall be turned into joy and that joy shall no man be able to take from you Verse 22. FINIS Imprimatur Thomas Weekes Cap. Domest Lond. Episc. Errata PAg. 17. lin 12. full careere reade our full carâ—ere p 21. l. 24. burne our bloud r. burne up our bloud p. 37. l 15. Luke 22.31 r. Luke 22.3 4. p. 77. l. 7. Gen. 49. r. Gen. 4.9 p. 94. l. 17. Theodorus r. Theodorus p. 115. l. 7. Luke 23 24. r. Luke 23.34 p. 117. l. 2. for if the whole world r. so if the whole world p. 143. l. 6. Ammorites r. Aramites p. 147. l. 10. sin is the sting r. 2. Sin is the sting p. 154. l. 12. Hotspur r. Swash-buckler p. 160. l. 29. againe r. worth p. 165. l. 1. repayred r. repayed p. 165. l. 11. at the reproach r. of the reproach p. 168. l. 17. Ephes. 4.21 r. Ephes. 4.26 p. 170. l. 6. maker r. make THE TABLE A AS our sufferings Abound our consolations â—bound also 189 190 We are apt to thinke God Absent in trouble 189 If his enemy Accuse him he will more accuse himselfe 98 Distinguish betweene the good which is of God and the evill which is of man in the same Action 184 to 187 Never the freer from guilt or punishment for that hand which God hath in their offensive Actions â—85 186 Gods former Actions are patternes of his future 207 Rules for our Actions 166 to 171 Nothing Accomplished here which is noâ—first decreed in Heaven 196 197 Suffering a notable signe of our Adoption 52 to 54 Adversity teaches the way to Heaven 30 That all Afflictions come by the speciall providence of God 193 to 222 Every maine Affliction is our red sea 5â— Affliction bringeth repentance 〈…〉 Seldome awakened but by Affliction 16 17 Affliction makes knowne the graces of God in us 10 to 14 One Affliction doth us more good then many Sermons 17 Affliction makes us importunate 25 to 29 Our enemies may Afflict us cannot hurt us 203 Our Afflictions shall be tollerable or short either light or not long not violent or not last 204 We that know not the Afflictions of others call our owne the heaviest 234 Sinnes not Afflictions argue God absent 224 Afflictions not good of themselves but by accident 179 Afflictions come upon us like Sampsons Lion and make us afraid 172 Affliction workes amendment of life â—0 to 25 Affliction the summe of Divinity 17 Affliction the best Schoolemaster 15 to 25 We are Afflicted not over-pressed 203 Affliction keepes us alwayes in a readinesse 35 36 Affliction makes us go to God by prayer 25 to 2â— If not better for Affliction we are worse 173 All things are ours 181 What makes the Angels rejoyce makes men powâ—e and stomack 2 3 Anger sometimes a vertue 168 For God not to be Angry with a man is the greatest anger of all 225 Anger a kinde of basenesse and infirmity 118 If God doe not Answer us in every thing we take pleasure in nothing 235 The best Answer no answer 124 A mocke Answer may cleane change their mindes 133 134 135 Be Angry but sin not 16â— Many have died by passionate Anger 92 Aâ—â—â—r a sore disease of the minde 119 Application of the grounds of comfort 246 to 249 We cannot Ascribe too little to our selves 49 to 52 Sore Affliction will make us ascribe all to God 49 B BAnds of some imbolden others 7 We must Beare with others God beares with us 158 If we are without correction we are Bastards and not sons 222 Satan must Beg leave of God before he can touch a haire of our heads or a beast of our heards 198 199 The weake Christian Beleeveth with some mixture of unbeleefe 276 To Beleeve against reason and without knowledge of meanes is heroicall 58 59 None but evill men will Beleeve their evill reports 139 The severall Benefits of affliction 24â— The sin theirs the good which comes of it Gods the Benefit ours 185 186 The praise of faith to Beleeve above hope 39 40 No such coward none so valiant as the Beleever 147 Much the better for our enemies 203 We best know the worth of a Benefit by the want of it 59 to â—4 We are the Better for our being the worse 180 God doth most Blesse us in crossing our desires 249 The more they crosse or curse us the more God will blesse us 108 to 111 Pauls Blindnesse tooke away his blindnesse 65 If sick or in prison or Blinde or â—aâ—e we are the better for it 176 The Bloud of the Martyrs is the seed of the Church 8 The Body but the Barke Cabinet Case or Instruments of the soule 102 Good for the soule that the Body is sometimes sick 48 Diseases of the Body are as medicines to the soule 31 He that is Borâ—e of God overcommeth the world 12 13 The Bondman goes on cheerefully when he cals to minde the yeare of jubilee the Traveller when he thinkes upon his Inne 240 C ASsurance of Gods Call takes away the very feare of death 147 Carelessenesse puts ill will out of countenance 124 125 In some Cases to chastise may be lawfull and expedient 168 Looke up from the stone to the hand from the effect to the Cause 96 Superiour Causes guide the subordinate 197 One day may make a great Change 255 He that will not be in Charity shall never be in Heaven 104 Either Chastened here or condemned hereafter 243 The worse we were if Changed the more honour to us 79 80 Whom the Lord loves he Chastens 222 We are Chastened that we may not be confounded 43 to 49 It were ill for us if permitted our owne Choosers 249 Christs actions our instructions 157 158 Christians put downe Philosophers in patience 148 to 157 Christ did first descend into hell and then had his ascension 240 Christ and all the Saints our partners and partakers in the crosse 229 to 237 Christ overcame by suffering 84 Persecution inlargeth the Churches bounds 7 8 9 Cherishing ever followes stripes 58 59 Comforted according to the dayes they are afflicted 101 102 When wee finde no Comfort abroad wee seeke it at home 16 Affliction bringeth the Company of God himselfe 101 102 The lesse Comfort we finde on Earth the more wee seeke it from above 30 The worldly man on his bed of sicknesse hath neither Comfort from God or from others or from himselfe 221 Satans Commendations the greatest slander 128 129 If we have not already we shall finde in the Conclusion that all is for the best 180 He the greatest Conquerour that overcomes his own lusts 12 13 Not to Condemne a man before we heare him speak 136 Spirituall Consolations late but sudden 209 When our Conflicts are most grievous they are neere at an end 209 The Christian so conquers himselfe that wrongs cannot conquer him 69 Conscience as a thousand witnesses
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