For the LORD either taketh troubles from them or takes them from troubles by receiving them into his heavenly rest where they shall acknowledge that GOD hath rewarded them as farre beyond their expectation as he had formerly punished them lesse than they did deserve this Doctrine well digested will breed good bloud in our soules and is specially usefull to bound our desires of release for though we may be importunate impatient we may not be stay he never so long Patience must not be an Inch shorter than Affliction If the Bridge reach but halfe way over the Brooke we shall have but an ill-favoured passage We are taught in Scripture to praise Patience as we doe a faire day at night He that endureth to the end shall be saved Matth. 24.13 Much the better for that light which will not bring us to bed perseverance is a kinde of all in all But not seldome doth the Lord onely release his Children out of extreame adversity here but withall makes their latter end so much the more prosperous by how much the more their former time hath beene miserable and adverse We have experience in Iob You have heard saith Saint Iames of the patience of Iob and what end the Lord made with him What end is that the Holy Ghost tels you That the Lord turned the captivity of Iob and blessed his last dayes more than the first for hee had foureteene thousand Sheepe and six thousand Camels and a thousand Yoake of Oxen and a thousand she Asses he had also seaven sonnes and three daughters and all his friends came unto him againe with presents and comforted him for all the evill that the Lord had brought unto him Iob 42.10 to 14. And in David who for a long time was in such feare of Saul that he was forc't to flye for his life first to Samuel where Saul pursueth him then to Ionathan where his griefe is doubled then to Abimelech where is Doeg to betray him after that he flyeth to Achish King of Gath where being discovered he is in greatest feare of all lest the King should take away his life and lastly when he returnes to his owne Ziklag he finds it smitten and burnt with fire and his Wives taken prisoners and in the midst of all his griefe when hee had wept untill hee could weepe no more the people being vexed intend to stone him so that as he had long before complayned there was but a steppe betweene him and death but marke the issue within two dayes the Crowne of Israel is brought unto him and he is annoynted King 2 Sam. 1. and for the present he was able to comfort himselfe in the Lord his God 1 Sam. 30.6 Yea after this when by that foule sin of Adultery and Murther hee had brought more enemies about his eares God and Men and Divells having once repented his fault he was able to say with confidence O God thou hast shewed me great troubles and adversities but thou wilt take me up from the depth of the earth and increase my honour Psalme 71.21 He knew well enough that cherishing was wont to follow stripes how oft hath a Tragick entrance had a happy end We read that Michael was condemned to death by the Emperor Leo upon a false accusation but before the execution the Emperor dyed and Michael was chosen in his stead God loves to doe by his Children as Ioseph did by his Father first we must have our beloved Ioseph a long time deteyned from us then he robbes us of Simeon after that sends for our best beloved Benjamin and makes us beleeve he will robbe us of all our Children at once all the things that are deare to us But why is it Even that when we think to have lost all he might returne himselfe and all againe with the greater interest of joy and felicity The LORD saith Hannah killeth and maketh alive first killeth and then maketh alive bringeth downe to the grave and raiseth up the LORD maketh poore and maketh rich bringeth lowe and exalteth he rayseth the poore out of the dust and lifteth up the begger from the Dunghill to set them among Princes and to make them inherite the seate of glory 1 Sam. 2.6 7 8. And why all this but that in his owne might no man may bee strong verse 9. That which Plutarch reports of Dionysius how he tooke away from one of his Nobles almost his whole estate and seeing him neverthelesse continue as jocund and well contented as ever he gave him that againe and as much more Is a common thing with the Lord and thousands can witnesse that though they went weeping under the burthen when they first carryed the precious seed of Repentance yet they still returned with joy and brought their sheaves with them Ps. 126.5 6. Object But thou thinkest thou shalt not hold out if God should long delay thee Answ. If he delay thee never so long he will be sure to support thee as long 2 Cor. 4.16 his grace shall be sufficient for thee at the least 2 Cor. 12.9 Phil. 1.29 which was Pauls answere and it may suffice all suitors the measure of our patience shall be proportionable to our suffering and our strength equalled to our Temptations 1 Cor. 10.13 Now if God doe either take away our appetite or give us meate it is enough The Bush which was a Type of the Church consumed not all the while it burned with fire because God was in the middest of it God waighes out to us our favours and Crosses in an equall ballance and so tempers our sorrowes that they may not oppresse and our joyes that they may not transport us each one hath some matter of envy to others and of griefe to himselfe Object But thou hast no evidence of Divine assistance nor thou canst not pray for it to purpose Answ. We have the presence of Gods Spirit and grace many times and feele it not yea when we complaine for want of it as Pilate asked Christ what was the truth when the Truth stood before him The stomacke finds the best digestion even in sleepe when we least perceive it and whiles we are most awake this power worketh in us either to further strength or disease without our knowledge of what is done within and on the other side that man is most dangerously sicke in whom nature decayes without his feeling without his complaint To know our selves happy is good but woe were to us Christians if we could not be happy and know it not As touching prayer every one is not so happy as Steven was to be most fervent when they are most in paine yea it were miserable for the best Christian if all his former prayers and meditations did not serve to ayde him in his last streights and meet together in the center of his extremitie yeelding though not sensible reliefe yet secret benefit to the soule whereas the worldly man in this case having not layed up for this houre hath no comfort
how shall we be able to entertaine the Lord and Master when he commeth Wherefore as Iehoram said to Iehu when he marched furiously commest thou peaceably As if he should say if thou commest peaceably march as furiously as thoâ— wilâ— so let us say unto God provided thy afflictions and chastisements be directed to us as messengers of peace and love let them march towards us as furiously as thou pleasest but in any case let us not be without correction for as Mariners at Sea finde that of all stormes a Calme is the greatest so we that to bee exempt from miserie is the most miserable condition of all other Object But thou fearest that God hath not pardoned thy sinnes and this makes him so severe against thee Answ. Many times after the remission of the sinne his very chastisements are deadly as is cleare by Davids example no repentance can assure us that we shall not smart with outward afflictions that can prevent the eternall displeasure of God but stil it may be necessary and good we should be corrected our care and suit must be that the evils which shall not be averted may be sanctified CHAP. 38. That Christ and all the Saints are our Partners and partakers with us in the Crosse yea our suffâ—rings are nothing in comparison of theirs 4. WEE shall beare the crosse with more patience and comfort if we consider that Christ and all the Saints are our partners and partakers therein yea thy sufferings are nothing in comparison of what others have suffered before thee Looke upon Abel thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment Gen. 4.7 Yea in the next Verse thou shalt see him slaine by his brother Looke upon Iob thou shalt see that miseries do not stay for a mannerly succession to each other but in a rude importunity throng in at once to take away his children substance friends credite health peace of conscience c. leaving him nothing but his Wife whom the Devill spared on purpose to vex him as the Fathers thinke so that in his owne apprehension God was his mortall enemy as heare how in the bitternesse of his soule he complaines of his Maker saying He teareth me in his wrath hee hateth mee and gnasheth upon me with his teeth he hath broken me a sunder taken me by the necke and shaken â—e to peeces and set me up for his marke his Archers compasse me round about he cleaveth my raines a sunder and doth not spare to powre out my gall upon the ground hee breaketh mee with breach upon breach and runneth upon me like a Gyant Iob 16. Now when so much was uttered even by a none-such for his patience what may we thinke he did feele and indure Looke upon Abraham thou shalâ— see him forced to forsake his Countrey Fathers House to goe to a place hee knew not to men that knew not him and after his many removes hâ— meets with a famine and so is forced into Aegypt which indeed gave reliefe to him when Canaaâ— could not shewing that in outward things Gods enemies may fare better than his friends yet he goes not without great feare of his life which made it but a deare purchase then he is forced to part from his brother Lot by reason of strife debate among their Heardâ—men after that Lot is taken prisoner and he is constrained to â—age warre with foure Kings at once to rescue his Brother then Sarah his wife is barren and he must go childlesse untill in reason he is past hope when he hath a son it must not only dye but himselfe must slay him look upon Iacob you shall see Esau strive with him in the wombe that no time might be lost after that you shall see him flye for his life from a cruell Brother to a cruell Vncle with a staffe goes he over Iordan alone doubtfull and comfortlesse not like the son of Isaac In the way he hath no bed but the cold earth no pillow but the hard stones no sheet but the moist aire no Canopie but thâ— wide Heaven at last he is come far to finde out an hard friend and of a Nepheâ— becomes a servant after the service of an hard Apprentiship hath earned her whom he loved his wife is changed and he is not only disappointed of his hopes but forced to marry another against his will and now he must begin another Apprentiship and a new hope where he made account of fruition all which fourteene yeeres he was consumed with heat in the day with frost in the night when he hath her whom he loves she in barren at last being growne rich chiefly in wiâ—es and children accounting his charge his wealth he returnes to his fathers house but with what comfort Behold Laban followes him with one troope Esau meets him with another both with hostile intentions not long after Rachel the comfort of his life dyeth his children the staffe of his age wound his soule to death Reuben proves incestuous Iudah adulterous Dina is ravished Simeon and Levi are murtherous Er and Onan are stricken dead Ioseph is lost Simeon imprisoned Beniamin his right-hand endangered himselfe driven by famine in his old age to dye among the Aegyptians a people that held it abomination to eat with him Now what sonne of Israel can hope for any good dayes when hee heares his fathers were so evill It is enough for us if when we are dead we can rest with him in the Land of promise It were easie to shew the like of Ioseph Ieremie David Daniel Iohn Baptist Peter Paul and all the generation of Gods children and servants For as the Apostle giveth a generall testimony of all the Saints in the old Testament saying That some endured the violence of the fire some were rackt others were tried by mockings and scourgings bonds and imprisonments some stoned some hâ—â—ne in sunder some slaine with the sword some wandred up and downe in Sheeps skins and Goats skins being destitute afflicted and tormented some forced to wander in wildernesses and mountaines and hide themselves in dens and caves of the earth being such as the world was not worthy of Heb. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament and succeeding ages and it is well knowne that our Saviour Christs whole life even from his cradle to his grave was nothing else but a continued act of suffering he that had all possessed nothing except the punishment due to our sins which lay so heavie upon him for satisfaction that it pressed his soule as it were to the nethermost hell and made him cry out in the anguish of his spirit My God my God why hast thou forsaken me So that to be free from crosses and afflictions is the priviledge onely of the Church triumphant Now the way not to repine at those above us is to looke at those below us we seldome or never see any man
and they prove meanes of safety How many flying from danger have met with death And on the otherside found protection even in the very jawes of mischiefe that God alone may have the glory It fell out to bee part of Mithridates misery that he had made himselfe unpoysonable All humane wisdome is defective nor doth the Fooles Bolt ever misse whatsoever man thinketh to doe in contrariety is by God turned to bee an helpe of hastning the end hee hath appointed him We are governed by a power that we cannot but obey our mindes are wrought against our mindes to alter us In briefe man is oft his owne Traitor and maddeth to undoe himselfe Whereforeâ— take the Spirits and the words direction Render good for evill and not like for like though it be with an unwilling willingnesse as the Merchant casteth his goods over-board and the Patient suffers his arme or leg to be cut off and say with thy Saviour Neverthelesse not my will but thy will be done But yet more to induce thee hereunto consider in the last place That to avenge thy selfe is both to lose Gods protection and to incur his condemnation We may be said to be out of his protection when we are out of our way which he hath set us he hath promised to give his Angels charge over us to keepe us in all our wayes Psal. 91.11 that is in the wayes of obedience or the wayes of his Commandements But this is one of the devils wayes a way of sin and disobedience and therefore hath no promise or assurance of protection yea if we want his word in vaine we looke for his aide weftes and strayes we know are properly due to the Lord of the Soyle And then if in case there shall happen any thing amisâ—e through thy taking revenge what mayest thou not expect to suffer and in thy suffering what comfort canst thou have Whereas if God bring us into crosses he will be with us in those crosses at length bring us out of them more refined You may observe there is no such Coward none so valiant as the beleever without Gods warrant he dares do nothing with it any thing Why first a calling is a good warrant and it cannot want danger to goe unsent sinne is the sting of all troubles pull out the sting and deride the malice of the Serpent Yea let death happen it shall not happen amisse for the assurance of Gods call and protection when a mans actions are warranted by the Word will even take away the very feare of death for death as a Father well notes hath nothing terrible but what our life hath made so He that hath lived well is seldome unwilling to dye life or death is alike welcome unto him for he knowes whiles he is here God will protect him and when he goes hence God will receive him Whereas he that hath lived wickedly had rather lose any thing even his soule than his life whereby he tels us though his tongue expresse it not that he expects a worse estate hereafter How oft doth guiltinesse make one avoide what another would wish in this case Yea death was much facilitated by the vertues of a well-led life even in the Heathen Aristippus as I take it though I may be mistaken told the Sailers that wondred why he was not as well as they afraid in a storme that the ods was much for they feared the torments due to a wicked life and he expected the reward of a good one It s a sollid and sweet reason being rightly applyed Vice drawes death with a horrid looke with a whip and flames and terrors but so doth not vertue And thus much to prove that the godly indure reproaches and persecutions patiently because God hath commanded them so to doe CHAP. 30. That they are patient in suffering of wrongs for Gods glory THe childe of God is patient in suffering of wrongs for Gods glory lest Philosophy should seem more operative in her Disciples than Divinity in hers lest nature and infidelity should boast it selfe against Christianity It is a saying of Seneca He that is not able to set light by a sottish injury is no Disciple of Philosophy And the examples before rehearsed shew that Socrates Plato Aristippus Aristotle Diogenes Epictetus Philip of Macedon Dion of Alexandria Agathocles Antigonus Caesar were indued with rare and admirable patience whereunto I will adde foure other examples Philip of Macedon asking the Embassadours of Athens how he might most pleasure them received this answer It were the greatest pleasure to Athens that could be if you would hang your selfe yet was not moved a jot for all his might was answerable to his patience why he cared not so much to revenge the evill as to requite the good Polaemon was not so much as appalled at the by ting of a Dog that tooke away the brawne or calfe of his leg nor Harpalus to see two of his sons laid ready drest in a silver Charger wheÌ„ Astiages had bid him to supper And lastly when it was told Anaxagoras as I take it that he was condemned to die that his children were already executed hee was able to make this answer As touching said he my condemnation nature hath given like sentence both of my condemners me and as touching my children I knew before that I had begot mortall creatures But what of all this Let every naturall man know that a continued patience may be different from what is goodnesse yea let the vertues of all these Philosophers be extracted into one essence and that spirit powred into one man this Philosopher must be acknowledged to fall short of a compleate Christian guided by the Spirit of God Or if you wil gather out of Histories the magnanimity of Hector of Alexander of Caesar of Scipio and of Scaevola put them to the rest yet for patience and constancy they come not neere that one president laid downe in the example of that holy man Iob other servants of God in succeeding ages and that in five maine particulars 1 One notable difference betwene the patience of a Philosopher and a Christian is They lacked a pure heart which is the Fountaine of all well doing 2 Whatsoever they did was either out of pride to purchase fame to themselves thinking their patient suffering a kinde of merit or for some other by respect whereas the childe of God doth it in obedience to the Commandement and thinkes when he hath done that he fals far short of performing his duty 3 The aime and end of a Christians patience is Gods glory of a Philosophers nothing lesse for how can they aime at his glory whom they doe not so much as know And vertues are to be judged not by their actions but by their ends 4 The one doth it in faith which only crownes good actions the other without The want of which made all their vertues but Splendidâ— peccata shining and glistering sins sins as it were in a
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
gracious and well-tried faith that can hold out with confidence to the last The Lion seemes to leave her young-ones till they have almost kill'd themselves with roaring and howling but at last gaspe she relieves them whereby they become the more couragious When the Prophet could say Out of the depths have I cried unto thee instantly followes and not till then the Lord heard me the Lord saw◠him sinking all the while yet lets him alone till he was at the bottome Every maine affliction is our Red-sea which whiles it threats to swallow preserves us now when it comes to a dead lift as we say then to have a strong confidence in God is thankworthy Hope in a state hopelesse and love to God under signes of his displeasure heavenly mindednesse in the midst of worldly affaires allurements drawing a contrary way is the chiefe praise of faith to love that God who crosseth us to kisse that hand which strikes us to trust in that power which kils us this is the honourable proofe of a Christian this argues faith indeed What made our Saviour say to that Woman of Canaan O Woman great is thy faith but this when neither his silence nor his flat deniall could silence her Matth. 15. It is not enough to say God is good to Israel when Israel is in peace and prosperity and neither feeles nor wants any thing but God will have us beleeve that he is good even when we feele the smart of the rod and at the same time see our enemies the wicked prosper It best pleaseth him when we can say boldly with Iob Though hee kill me yet will I trust in him When our enemies are behind us and the Red-Sea before us then confidently to trust upon God is much worth When we are in the barren wildernesse almost famished then to beleeve that God will provide Manna from Heaven and water out of the Rock is glorious when with the three Children we see nothing before us but a fiery Fornace to beleeve that God will send his Angell to be our deliverer this is heroicall Dan. 3.28 And those which are acquainted with the proceedings of God well know that cherishing ever follow stripes as Cordials do vehement evacuations and the cleere light of the morning a darke night yea if we can looke beyond the cloud of our afflictions and see the sunshine of comfort on the other side of it We cannot be so discouraged with the presence of evill as hartned with the islue Cheere up then thou drooping soule and trust in God what ever thy sufferings be God is no tyrant to give thee more than thy loade and admit he stay long yet be thou fully assured he will come at length In thee doe I trust saith the Psalmist all the day He knew that if hee came not in the Morning hee would come at Noone if hee came not at Noone hee would come at Night At one houre of the day or other hee will deliver me and then as the Calme is greater after the Tempest then it was before so my joy shall be sweeter afterwards then it was before The remembrance of Babylon wil make us sing more joyfull in Sion If then I find the Lords dealing with mee to transcend my thoughts my faith shall be above my reason and thinke he will worke good out of it though I yet conceive not how CHAP. 14. That it increaseth their joy and thankefulnesse 11 BEcause our manifold sufferings and Gods often delivering us doth increase our joy and thankfulnesse yea make after-blessings more sweet By this we have new Songes put into our mouthes and new occasions offered to praise the Author of our deliverance When the Lord brought againe the Captivity of Sion saith David in the person of Israel wee were like them that dreame meaning the happinesse seemed too good to be true Then was our mouthes filled with laughter saith he and our tongues with joy The Lord hath done great things for us wherof we rejoyce Psal. 126.1 2 3 4. And how could their case bee otherwise when in that miserable exigent Exod. 14. they saw the Pillar remove behind them and the Sea remove before them they looking for nothing but death Is any one afflicted I may say unto him as that harbinger answered a Noble man complaining that he was lodged in so homely a roome you will take pleasure in it when you are out of it For the more greivous our exigent the more glorious our advancement A desire accomplished delighteth the soule Prov. 13.19 We reade how that lamentable and sad decree of Ahasuerus through the goodnesse of God was an occasion exceedingly to increase the Iewes joy and thankfulnesse insomuch that as the Text sayth the dayes that were appointed for their death and ruine were turned into dayes of feasting and joy and wherein they sent presents every man to his neighbour and guifts to the poore Ester 9.17.22 to 28. And this joy and thankefulnesse was so lasting that the Iewes cease not to celebrate the same to this day Gods dealing with us is often harsh in the beginning hard in the proceeding but the cōclusion is alwayes comfortable The joy of Peter and the rest of the Church was greater after he was delivered out of Prison by the Angell Act. 12. And the joy of Iudith and the rest of Bethulia when she returned with Holofernes head then if they never had been in distresse Iudith 13. The Lord depreives us of good things for a time because they never appeare in their full beauty till they turne their backs and be going away Againe he defers his ayde on purpose to increase our desires before it comes and our joy when it is come to inflame our desires for things easily come by are little set by to increase our joy for that which hath been long detayned is at last more sweetly obtained but suddenly gotten suddenly forgotten Abrahams Child at seventy yeares was more welcome then if he had beene given at thirty And the same Isaac had not been so precious to him if he had not been as miraculously restored as given his recovery from death made him more acceptable The benefit that comes soone and with ease is easily contemned long and eager pursuite endeeres any favour The Wise men rejoyced exceedingly to find the Starre The Woman to find her peece of silver the Virgin Mary to find her and our IESUS CHRIST alwaies returnes with incrase of joy yea the LORD keepes us fasting on purpose that our tryall may be perfect our deliverance wellcome our recompence glorious Yea the delivering of some increaseth the joy of others and causeth them to praise God for and rejoyce in their behalfe that are delivered Acts 12.14 We never know the worth of a benefit so well as by the want of it want teacheth us the worth of things most truly O how sweet a thing is peace to them that have been long troubled with wars and tedious contentions How sweet is
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
with wicked men as Eutrapilus sometimeâ— did with his subjects who when he was minded to doe a poore man a mischiefe would give him aboundance of wealth whereas contrarily his Children find themselves croft with a blessing As when Isabel Queene of England was to repasse from Zâ—â—lâ—â—d into her owne kingdome witâ—â—n Army in favour of her sonne against her husbâ—nd had utterly beene cast away had she come unto the Port intended being there expected by her enemies but providence against her will brought her to another place where she safely landed And indeed how infinitely should we intâ—ngle our selves if we could sit downe and obtaine our wishes doe we not often wish that which we after see would be our confusion because we ignorantly follow the flesh and blinded appetite which lookes on nothing but the shell and outside whereas God respecteth the soule and distributeth his favour for the good of that and his glory It is an argument of love in the father when he takes away the childes knife and gives him a booke We cry for riches or liberty or peace they are knives to cut our fingers wherfore God gives us his word the riches of Verity not of Vanity Hee gives us that glorious liberty to bee the Sonnes of God hee gives us that peace which the world cannot give nor take away wherfore let the Christian understand God his Physitian tribulation his Physicke being afflicted under the Medicine thou cryest the Physitian heares thee not according to thy will but thy weale thou canst not endure thy malady and wilt thou not be patient of the remedy No man would bee more miserable than he that should cull out his owne wayes What a specious shew carryed Midas his wish with it and how did it pay him with ruine at last Surely I have seene matters fall out so unexpâ—â—â—edly that they have tutored me in all 〈◊〉 neither to despâ—ire nor presume not to despaire for God can helpe me not to presume for God can crosse me One day made Marius Emperor the next saw him rule and the third he was staine of hiâ— Souldiers Well then if with Paul thou hast besought the Lord often that thy present affliction might depart from thee and canst not be heard in the thing which thou desirest know that thou art heard in that which is more conducible to thy profit and consequently rejoyce more in that thy petition is denyed thâ—n if it had been granted This was the use which Saint Paul made of Gods denyall and he knew what he did though he had asmuch to boast and rejoyce of as any one living yet saith he Of my selfe I will not rejoyce except it be of minâ— infirmities That is afflictions reproaches persecutions inward temptations feares distrusts c. But in these I will very gladly rejoyce Why That the power of Christ may dwell in 〈◊〉 Note his reason he had heard God say that his power was made Perfect through weaknesse 2 Cor. 12.8 9. Neither had he only cause to rejoyce in his infirmities but all Gods people have the same cause to rejoyce for what the spirit of comfort speaks in this and in all the former places recited doe equally belong to thee for thy consolation with all the regenerate for whatsoever was written aforetime was written for thy learning and mine that we through patience and comfort of the Scriptures might have hope Rom. 15.4 beleevest thou the former Scriptures spoken by CHRIST and his Apostles I know that thou beleevest with some mixture of unbeliefe and art almost perswaded not only to doe but to suffer chearefully for well doing But why dost thou not altogether believe that it is a blessed and happy thing thus to suffer Matth. 5.10 11 12. That thou hast great cause to rejoyce and be glad that thou art counted worthy to suffer rebuke for Christs Name Acts 5.41 Thou seest it is not for nothing that Christ saith Blessed and happy are yee when men revile you and persecute you That Saint Iames saith Count it exceeding joy when yee fall into diverse temptations Iames 1.2 It is not for nothing that Saint Paul saith I take pleasure in infirmities in reproaches in necessities iâ— persecutions in anguish for Christs sake c. 2 Cor. 12.10 That Peter and Iohn when they were beaten and imprisoned departed from the councell rejoycing that they were counted worthy to suffer rebuke for Christs Name Acts 5.41 For even bearing the Crosse with Christ is as great a preferment in the Court of heaven as it is in an earthly Court for the Prince to take off his owne Roabe and put it on the backe of one of his servants Indeed it is hard for Iob when the câ—rrâ—rs of God fight against him and the Arrowes of the Almighty sticks so fast in him that the venome thereof hath drunke up his spirit Iob 6.2 3 4. to thinke it a speciall favour and dignity but so it was being rightly considered It was hard for Iosephs brethren to heare him speake roughly unto them take them for spies and commit them to prison Gen. 42.30 and thinke it is all out of love much more hard for Simeon to be culd out from the rest and committed toward while his brethren are set at liberty verse 24. and yet it was so yea hee loved him best whom he seâ—med to favour least yet such is the infirmity of our nature that as wealte eyes are dazled with that light which should comfort them so there is nothing more common with Gods Children then to be afflicted with the causes of their joy and astonied with that which is intended for their confirmation Even Manâ—a conceaves death in that vision of God wherein alone his life and happinesse did consist Iudges 13.22 But what hath beene the answer of God alwaies to his Children in such their extasies but this Feare not Gideon Iud. 6.23 Fâ—are not Ioseph Mat. 1.10 Feare not Zachary Luk. 1.12 13. Feare not Paul for I am with thee and no man shall lay hands on thee to doe thee hâ—rt c. Acts 18.9 10. The words are often repeated as Pharaohs dreames was doubled for the surenesse Yea to the end that we should be fearelesse in all our sufferings so long as we suffer not as evill doers 1 Peter 4.15 Feare not As one well notes is the first word in th' Annuntiation of Christs conception and the first word in the first Annuntiation of his birth and the first word in the first Annuntiation of his Resurrection and almost the last words in his last exhortation a little before his death are Let not your hearts be troubled and be of good comfort strengthning his followers and sweetning his crosse by diverse forcible reasons Luke 21. Marke 13. And the words of dying men have ever beene most emphaticall most effectuall nay more than all this if yet thou wilt not be comforted looke but Iohn 16.20 and thou shalt have thy Saviour assure thee by a double bond his Word I