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
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
our scoffers may doe in the like case It is your Masters commandement that you should beare all kinde of injuries with patience But what did they answer It is true he commands us to beare all kindes of injuries patiently but not in all cases besides said they we may beare them patiently yet crave the Magistrates ayde for the repairing of our wrongs past our present rescue or for the preventing of what is like to ensue But to make a full answer to the Question propounded There are Rules to be observed 1 touching our Thoughts 2 touching our Words 3 touching our Actions 1 First touching our Thoughts He that deceiveth me oft though I must forgive him yet Charity bindes me not not to censure him for untrusty and though Love doth not allow suspition yet it doth not thrust out discretion it judgeth not rashly but it judgeth justly it is not so sharpe sighted as to see a moate where none is nor so purblinde but it can discerne a beame where it is the same spirit that saith Charity beleeveth all things 1 Cor. 13. saith also that a foole beleeveth all things and charity is no foole as it is not easily suspitious so neither lightly credulous 2 For our tallying of words as it argues little discretion in him that doth it so it is of as little use except the standers by want information of thy innocency and his guiltinesse which gives the occasion Wherefore in hearing thy owne private and personall reproaches the best answer is silence but the wrongs and indignities offered to God or contumelies that are cast upon us in the causes of Religion may safely be repaired If we be meale mouthed in Christ and the Gospels cause we are not patient but zealelesse Yea to hold a mans peace when Gods honour is in question is to mistake the end of our Redemption 1 Cor. 6.20 Neither is there a better argument of an upright heart than to be more sensible of the indignities offered to God then of our owne dangers And certainly no ingenious disposition can be so tender of his owne disgrace as the true Christian is at the reproach of his God as we see in Moses who when Aaron and Miriam offered him a private injurie it is said his meeknesse was such that he gave them not a word Num. 12. But when the people had fallen to idolatry and he heard them murmure against their Maker he spares neither Aaron nor the people but in a godly fit of zeale takes on at them yea breakes the Tables in peeces Exo. 32. A meek Lambe in his owne â—ause a fierce Lion in Gods And in David who was a man deafe dumbe and wholly senselesse at Shemeis private reproaches when he cursed him cast stones at him called him murtherer wicked man 2 Sam. 16. But not so at Goliahs publike revilings of God and his Church no not at Michols despising his holy zeale in the publike service of God 2 Sam. 6. In these cases how full of life and spirit and holy impatiency did he shew himselfe to be 3 Touching our actions whether it be in thine owne cause or in the cause of God and Religion thou mayest not be a revenger All that private persons can do is either to lift up their hands to Heaven for redresse of sin or to lift up their tongues against the sinne not their hands against the person Who made thee a Iudge is a lawfull question if it meet with a person unwarranted Object Every base nature will bee ready to offer injuries where they think they will not be repaid he will many-times beate a coward that would not dare to strike him if he thought him valiant as a Cur that goes through a Village if he clap his taile betweene the legs and runne away every Cur will insult over him but if he bristell up himselfe and stand to it give but a countersnarle there 's not a Dog dares meddle with him Answ. Neverthelesse avenge not thy selfe but give place unto wrath and that for conscience sake Romans 12.19 If thou receivest wrong in thy person goods or good name it is the Magistrates office to see thee righted and For this cause ye pay also tribute He is the Minister of God for thy wealth to take vengeance on him that doth evill and for the praise of them that doe well neither doth he beare the sword for nought Rom. 13.4 5 6. 1 Peter 2.14 Now in this case he that hath endammaged me much cannot plead breach of charity in my seeking his Restitution I will so remit wrongs as I may not encourage others to offer them and so retaine them that I may not induce God to retaine mine to him Have you not seene a Crow stand upon a Sheepes backe pulling off wooll from her side even creatures reasonlesse know well whom they may bee bold with that Crow durst not do this to a Wolfe or a Mastiffe the knowne simplicity of this innocent beast gives advantage to this presumption meeknesse of spirit commonly drawes on injuries and the cruelty of ill natures usually seekes out those not who deserve worst but who will beare most Wherefore patience and mildnesse of spirit is ill bestowed where it exposes a man to wrong and insultation Sheepish dispositions are best to others worst to themselves I could be willing to take injuries but I will not be guilty of provoking them by lenity for harmlessenesse let mee goe for a Sheepe but whosoever will be tearing my fleece let him looke to himselfe Diogenes the Stoick teaching his auditors how they should refraine anger and being earnest in pressing them to patience a waggish boy spit in his face to see whether he would practise that which he taught others but Diogenes was not a whit moved at it yet said withall I feare I shall commit a greater fault in letting this boy go unpunished then in being angry In some cases for reason to take the rod out of the hands of wrath and chastise may be both lawfull and expedient The same which Aristotle affiâ—med in Philosophy viz. That choller doth sometime serve as a whetstone to vertue is made good Divinity by S. Paul Be angry but sin not Ephes. 4.21 For Cautions and Rules to be observed when we appeale to the Magistrate 1. First let it be in a matter of weight and not for trifles 2. Secondly in case of necessity after we have assaied all good meanes of peace and agreement 3. Thirdly let not our aime and end be the hurt of our enemy but first the glory of God secondly the reformation of the party himselfe that so he which is overcome may also overcome and if it may be others by his example whereby more than one Devill shall be subdued And thirdly to procure a further peace and quiet afterwards as Princes make war to avoid war yea in case we see a storme inevitably falling 't is good to meet it and break the force 4. Let us not be transported
be long grievous and sore trials last but for a season 1 Peter 1.6 A little while Iohn 16.16 Yea but a moment 2 Cor. 4.17 He endureth but a while in his anger saith the Psalmist but in his favour is life weeping may abide for a night but joy commeth in the morning Psal. 30.5 And this had he good expeience of for if we mark it all those Psalmes whose first lines containe sighes and broken complaints do end with delight and contentment he began them in feare but they end in joy you shall see terrible anguish sitting in the dore irremediable sorrow looking in at the window despaire bordering in the margent and offering to creep into the Text yet after a sharpe conflict nothing appeares but joy and comfort God loves to send reliefe when we least looke for it as Elisha sent to the King of Israel when hee was rending his clothes 2 Kin. 5 8. Heare what the Lord thy Redeemer saith by Esaiah For a moment in thine anger I hid my face from thee for a little season but with everlasting mercy have I had compassion on thee Esay 54.8 It is but a little for a moment that his anger lasts his mercy is everlasting and I hid my face never turn'd my heart from thee Ioseph when he lay downe to sleep was full of care about his wives being with childe Mat. 1.20 but he awakened well satisfied Vers. 24. To day a measure of fine flower is lower rated in Samaria than yesterday of dung Although Christs Star left the Wise Men for a time yet instantly it appeared againe and forsooke them not untill they had found CHRIST which was the marke they aimed at Mat. 2.9 Yea it s a Rule in nature that violent things cannot last long The Philosophers could observe that no motion violent is wont to be permanent and Seneca concludes That if the sicknesse be tedious and lasting the paine is tolerable but if violent short so if we suffer much it shall not be long if we suffer long it shall not be much Some misery is like a Consumption gentle but of long continuance other like a Feaver violent but soone over If our sorrowes be long they are the lighter if sharper the shorter The sharpe North-East winde saith the Astronomer never lasteth three dayes and thunder the more violent the lesse permanent Wherefore cheere up thou drooping soule if the Sun of comfort be for the present clouded it will ere long shine forth bright againe if now with the Moone thou art in the wayne stay but a little thou shalt as much increase for as dayes succeed nights Summer Winter and rest travell so undoubtedly joy shall sucâ—ed and exceed thy sorrow Thy griefe shall dissolve or be dissolved yea it is in some measure dissolved by hope for the present The Portingals will rejoyce in foule weather why because they know faire will follow and so may the beleever in his greatest exigents because God will shortly tread Satan under our feet Rom. 16.20 Here also the distressed soule may raise comfort to himselfe out of former experience who is he that hath not beene delivered out of some miserable exigent which if thou hast thou mayest well say unto God with the Psalmist Thou hast shewed me great troubles and adversities but thou wilt-returne and revive me and wilt come againe and take mee up from the depth of the earth and comfort mee Psalme 71.20 21. For Gods former actions are paternes of his future he teacheth you what he will doe by what he hath done and nothing more raiseth up the heart in present affiance than the recognition of favours or wonders passed he that hath found God present in one extremity may trust him in the next every sensible favour of the Almighty invites both his gifts and our trust Ob. But thou wilt say with the Psalmist thine enemies have long prevailed against thee and God seemeth altogether to hide his face and to have cleane forgotten thee and so thou fearest he will for ever Psal. 13.1 2. Answ. It is but so in thy apprehension as it wâ—â— with him Gods deliverance may over-stay thy expectation it cannot the due period of his owne counsels for know first That Gods workes are not to be judged of untill the fifth act The case deplorable and desperate in outward appearance may with one smile from Heaven finde a blessed issue Dotham is besieged and the Prophets servant distressed they are in a grievous case as they thinke yet a very apparition in the clouds shall secure them not a squadron shall bee raised and yet the enemy is surprised 2 Kings 6. here was no slacknesse The Midianites invade Israel and are suddenly confounded by a dreame Iudges 7. Mistris Honiwood that Religious Gentlewoman famous for her vertues after she had beene distressed in her mind many yeeres without feeling the least comfort not being able to hold out any longer as a wounded spirit who can beare flung a Venice-glasse against the ground and said to a grave Divine that sought to comfort her I am as sure to be damned as this Glasse is to be broken but what followed the Glasse was not broken at the sight whereof she was so confirmed that ever after to her dying day she lived most comfortably much like that of Apelles who striving to paint a drop of foame falling from a Horse mouth after long study how to expresse it even despairing flung away his Pensill and that throw did it Spirituall consolations are commonly late and sudden long before they come and speedy when they doe come even preventing expectation and our last conflicts have wont ever to be the sorest as when after sâ—me dripping raine it powres downe most vehemently we thinke the weather is changing Againe in the next place thou must know that mans extremity is Gods opportunity well may he forbeare so long as we have any thing else to relye upon but we are sure to finde him in our greatest exigents who loves to give comfort to those that are forsaken of their hopes as aboundance of examples witnesse When had the Children of Israel the greatest victories but when they feared most to bee overcome 2 Kings 19.35 Exod. 14.28 29. When was Hagar comforted of the Angell but when her childe was neere famished and she had cast it under a Tree for dead Genesis 21.15 to 20. When was Eliah comforted and releeved by an Angell with a Cake baked on the coales and a Cruse of Water but when hee was utterly forsaken of his hopes 1 Kings 19.4 to 7. When did God answer the hopes of Sarah Rebecah Rachel the wife of Manoah and Elizabeth touching their long and much desired issues but when they were barren and past hope of children by reason of age Genesis 18. Iudges 13. Luke 1.6 7. When did our Saviour heale the Woman of her bloudy issue but after the Physitians had given her over and she becomming much worse had given them over when shee had
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