THE VICTORY OF PATIENCE, And benefit of Affliction, with how to Husband it so, that the weakest Christian (with blessing from above) may be able to support himself in his most miserable Exigents.  
Together with a Counter poison or Antipoyson against all grief, being a Tenth of the Doves Innocency, and the Serpent's Subtlety.  
Extracted out of the choicest Authors, ancient and modern, necessary to be read of all that any way suffer Tribulation.  
By R. Y.  
All that will live godly in Christ jesus shall suffer persecution,  2 Tim. 3.12. 
LONDON, Printed by R. B. and are to be sold at the black Bear in Paul's Churchyard. 1636.   

TO THE READER.  
NOthing in this world can be framed so perfect, but it shall have some delinquensies; to prove that more were in the Comprisor: and it is almost as easy to find faults, as to make them. To spy the inconveniences of a house built, is nothing: but to lay the plot well, at first, requires the pate of a good Contriver. All Alchemists can do well till they come to doing: But there is a further distance from nothing to the least thing in the world; then between it and the greatest.  
All public actions are subject to divers, and uncertain Interpretations; for a great many heads judge of them, and men's censures are as various as their palates, Matth. 21. Our writings are as so many dishes; our Readers, guests. Books are like faces; that which one admires, another slights. Why? Some will condemn what they do as little understand as they do themselves: Others, the better a thing is, the worse they will like it. They hate him (saith Amos) that rebuketh in the gate, and they abhor him that speaketh uprightly, Amos 5.10. You know, Herod's festered conscience could not endure john Baptists plaster of truth; a galled back, loves not the cury Combe; a deformed face, loathes the true glass, nothing is so hateful to the desperately wicked, as good Counsel: with Balaam they grudge to be stayed in the way to death, and fly upon those that oppose their perdition. And how should they other then miscarry; who have a Pirate (the flesh) for their guide? So that if a man should observe the wind of Applause, he should never sow; or regard the clouds of Aspersion, he should never reap. But I had rather hazard the censure of some, then hinder the good of others: yea, I had rather miss of what I expect, then fail to do my utmost. Wherefore, I present to thee, courteous Reader, a posy of such flowers as I have gathered abroad. If they be liked (as Phidias said, concerning his first portraiture) expect more; if not, only this.  
To fore-relate their variety, and several worths, were to imitate an Italian Host, meeting you on the ways, and promising before hand, your fare and entertainment; Wherefore let it please you to see and allow your cheer. Only, in general; my Book is a feast; wherein wholesomeness strives with pleasantness, and variety with both. Each Chapter several is a several dish, stuffed full of notable sayings and examples (for that's the meat) by which a man may, not only become more eloquent, but more wise; not alone, able to say well, but to do well; for acquaint and elegant phrases, on a good subject, are baits, to make an ill man virtuous. Pithy sentences, curious metaphors, witty apothegms, sweet similitudes, and rhetorical expressions (which Aristotle would have, as it were, sprinkled in the most serious discourses) are to the mind, as music to the body; which (next to sleep) is the best recreation. Or as pleasant and delectable Sauce, which gives a more savoury taste to wholesome, and profitable Divinity. And thou shalt find but few here, which are not both sinewy, and sharp: mucrones verborum, pointed speeches; either fit to teach, or forcible to persuade, or sage to advise, and forewarn; or sharp to reprove, or strong to confirm, or piercing to imprint▪  
But alas! most men regard not what is written, but who writes: value not the mettle, but the Stamp which is upon it. To these, I say little, as they deserve little: and turn my speech to all that reserve themselves open, and prepared, to receive each profitabe instruction, and continual amendment; to the ingenious Reader, that sucks honey from the self same flower which the Spider doth poison; wishing him to come, that out of this Treatise which he did not know before; and well note what speaks to his own sin: And perhaps he may, in this short journey make more true gain, than Salomon's Navy did from Ophir, or the Spanish fleet from the West Indies; for in so doing, he shall greatly increase his knowledge, and lessen his vices. In one day he may read it, and ever after, be the better for it.  
But methinks I am too like a careless Porter; which keeps the guests without doors, till they have lost their stomaches; wherefore, I will detain you no longer in the porch, but unlock the door, and let you in.   

THE BENEFIT of AFFLICTION, and how to husband it so that (with blessing from above) the weakest Christian may be able to support himself in his most miserable Exigents.  

CHAP. 1. Why the Lord suffers his children so to be traduced, and persecuted, by his and their enemies: and first, That it makes for the glory of his power.  
IN the former Treatises I have proved, that there is a natural enmity and a spiritual Antipathy between the Men of the World, and the children of GOD; between the seed of the Serpent, and the seed of the Woman. And that these two Regiments being the Subjects of two several Kings, Satan and CHRIST, are governed by Laws opposite and clean contrary each to the other: whereby it comes to pass, that grievous temptations and persecutions do always accompany the remission of sins: That all men (as Austin speaks) are necessitated to miseries, which bend their course towards the Kingdom of Heaven. For godliness and temptation are such inseparable attendants on the same person, that a man's sins be no sooner forgiven, and he rescued from Satan, but that Lion foams, and roars, and bestirs himself to recover his loss. Neither can God's love be enjoyed, without Satan's disturbance. Yea, the World and the Devil therefore hate us, because God hath chosen us. If a Convert comes home, the Angels welcome him with Songs, the devils follow him with uproar and fury, his old acquaintance with scorns and obloquy; for they think it quarrel enough that we will no longer run with them to the same excess of riot, 1 Peter 4.4. That we will no longer continue miserable with them: they envy to see themselves cashiered, as persons infected with the plague will scoff at such of their acquaintance, as refuse to consort with them as they have done formerly.  
It is not enough for them to be bad themselves, except they rail at, and persecute the good. He that hath no grace himself, is vexed to see it in another: godly men are thorns in wicked men's eyes, as job was in the devils; because they are good, or because they are dearly beloved of God: If a man's person and ways please God, the world will be displeased with both. If God be a man's friend, that will be his enemy; if they exercise their malice, it is where he shows mercy: and indeed he refuseth to be an Abel, whom the malice of Cain doth not exercise (as Gregory speaks:) for it is an everlasting rule of the Apostles, He that is borne after the flesh, will persecute him that is borne after the Spirit, Gal. 4.29. not because he is evil, but because he is so much better than himself, 1 john 3.12. Because his life is not like other men's, his ways are of another fashion, Wisd. 2.15.  
I have also showed the Original, continuance, properties, causes, ends, and what will be the issue of this enmity; and therein made it plain, that as for the present, they suit like the Harp and the Harrow, agree like two poisons in one stomach, the one being ever sick of the other: so, to reconcile them together, were to reconcile Fire and Water, the Wolf and the Lamb, the Winds and the Sea together; yea, that once to expect it were an effect of frenzy, not of hope.  
It remains in the last place that I declare the Reasons, why 

God permits his dearest children so to be afflicted?  
The godly are so patient in their sufferings?    
With other Grounds of comfort, and Uses: And first of the first.  
The Reasons why God suffers the same, are chiefly sixteen; all tending to his glory, and their spiritual and everlasting good, benefit, and advantage: for the malignity of envy (if it be well answered) is made the evil cause of a good effect to us; God and our souls are made gainers by another's sin.  
The Reasons and Ends which tend to God's glory, are three.  

1 It makes for the glory of his Power.  
2 It makes for the glory of his Wisdom.  
3 It makes much for his glory, when those graces which he hath bestowed upon his children, do the more shine through employment.   
It maketh for the glory of his Power: Moses having declared, in what manner the Lord permitted Pharaoh to oppress the children of Israel, more and more, still hardening his heart, shows the reason of it in these words, That I may multiply my miracles and wonders in the Land of Egypt, That I may lay my hand upon Pharaoh, and bring out mine Armies, even my people by great judgements, that my power may be known, and that I may declare my Name throughout all the world, Exod. 7.3.4. & 9.16.  
When that multitude of Amonites and Moabites came to war against jehosaphat and the Children of Israel, intending to cast them out of the Lords inheritance, and utterly destroy them, to the dishonour of God; the Lord by delivering them from that sore affliction gained to himself such honour and glory, That (as the Text saith) the fear of God was upon all the Kingdoms of the Earth, when they heard that the Lord had fought so against the enemies of Israel, 2 Chron. 20.29. The judgement was upon some, the fear came upon all; it was but a few men's loss, but it was all men's warning, 1 Cor. 10.11. When the Lord brought again the Captivity of Zion (saith the Psalmist,) Then said they among the Heathen, the Lord hath done great things for them, Psal. 126.1, 2.  
God provides on purpose mighty adversaries for his Church, that their humiliation may be the greater in sustaining▪ and his glory may be greater in deliverance: yea, though there be Legions of devils, and every one stronger than many Legions of men, and more malicious than strong, yet Christ's little Flock lives and prospers; and makes not this exceedingly for our Makers, for our Guardians glory?  
God's power is best made known in our weakness, 2 Cor. 12.9. Impossibilities are the best advancers of his glory; who not seldom hangs the greatest waits upon the smallest wyars, as he doth the earth upon nothing: For what we least believe can be done, we most admire being done; the lesser the means, and the greater the opposition, the more is the glory of him who by little means doth overcome a great opposition: yea, it is greater glory to God to turn evils into good by overmastering them, then wholly to take them away.  
Now if ●hy very enemies thus honour thee, how should thy friends (bought with thy precious blood) glorify thee? But the sweetest of honey lieth in the bottom. I pass therefore from the first to the second Reason.   

CHAP. 2. That it makes for the glory of his Wisdom.  
2 SEcondly, it maketh for the glory of his marvellous and singular wisdom when he turneth the malice of his enemies to the advantage of his Church. I would (saith Paul) ye understood brethren that the things which have come unto me, are turned rather to the furthering of the Gospel. So that my bonds in Christ are famous throughout all the judgement Hall, and in all other places, Insomuch that many of the brethren in the Lord, are emboldened through my bonds, and dare more frankly speak the word, Phil. 1.12, 13, 14. In all other cases a gentle resistance heightens the desire of the seeker; in this, the strength of opposition, meeting with as strong a faith, hath the same effect.  
Again, how admirably did the Lord turn the malice of Joseph's brethren when they sold him into Egypt. And that devilish plot of Haman against Mordecay and his people, ●o the good of his Church in general, and of joseph and Mordecay in particular? Gen. 45.8.11. Hester 9.1, 2, 3. Their plots to overthrow joseph and Mordecay, were turned by a Divine Providence to the only means of advantaging them. And herein was that of the Psalmist verified, Surely the rage of man shall turn to thy praise, Psal. 76.10. It is not so much glory to God to take away wicked men, as to use their evil to his own holy purposes; how soon could the Commander of Heaven and Earth rid the world of bad members? But so should he lose the praise of working good by evil instruments: it sufficeth that the Angels of God resist their actions while their persons continue; God (many times) works by contrary means: as Christ restored the Blindman to his sight, with clay and spittle; he caused the Israelites to grow with depression, with persecution to multiply, Exod. 1.12. The blood of the Martyrs is the seed of the Church, Persecution enlargeth the bounds of it, like as Palms oppressed, and Camomile trod upon, mount the more, grow the faster. 'tis as easy for God to work without means, as with them; and against them, as by either; but assuredly it makes more for the Maker's glory, that such an admirable harmony should be produced out of such an infinite discord. The World is composed of four Elements, and those be contraries: the Year is quartered into different seasons: the mind of man is a mixture of disparities, as joy, sorrow, hope, fear, love, hate, and the like: the body doth consist and is nourished by contraries, how diverse even in effect aswell as taste (wherein variety hits the humour of all) are the Birds and Beasts that feed us? And how diverse again are those things that feed them? How many several qualities have the Plants that they browse upon? which all mingled together, what a well temepred Salad do they make?  
Thus you see that though faith be above reason, yet is there a reason to be given of our faith. O what a depth of wisdom may lie wrapped up in those passages, which to our weak apprehensions may seem ridiculous!   

CHAP. 3. That the graces of God, in his children, may the more s●ine through employment.  
3 THirdly it maketh for God's glory another way, when those graces which he hath bestowed upon his children, do the more shine through employment, and are the more seen 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 Abraham's faith, jobs patience, Paul's courage and constancy, if they had not been tried by the fire of affliction, their graces had been smothered as so many lights under a bushel, which now (to the glory of God) shine to all the world; Yea, not only their virtues, but the gracious lives of all the Saints departed, do still magnify him even to this day in every place we hear of them, and move us likewise to glorify God for them: wherefore happy man that leaves such a precedent, for which the future Ages shall praise him, and praise God for him.  
Who could know the faith, patience, and Valour, of God's Soldiers, if they always 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 jupiter 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 Pedestal at Athens: so at first, the honour and splendour of jobs integrity was confined to Us (a little corner of Arabia,) yea, to his own Family; whereas by means of the devil's malice, it is now spread as far as the Sun can extend his beams, or the Moon her influence; for of such a Favourite of Heaven, such a mirror of the Earth, such a wonder of the World, who takes not notice? Who could know whether we be Vessels of gold, or dross, unless we were brought to the Touchstone of temptation? Who could feel the odoriferous smell of these Aromatical spices, if they were not pownded and bruised in the mortar of affliction? The world's 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 Moon, he shines clearest 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 encounter that selected great Giant, Goliath of the Philistines, and overcame him; how much more doth it make for God's glory, that the least of his adopted ones should be able to encounter four enemies?  

The World.  
The Flesh.  
The Devil, and  
The Death.   
The weakest of which, is 

1 The Flesh.  
2 The World.    
Now the Flesh being an homebred enemy, a Dalilah in Sampsons' bosom, a judas in Christ's company; like a Moth in the Garment bred in us, and cherished of us, and yet always attempting to fret and destroy us: and the world a foreign foe, whose Army consists of two wings, 

Adversity on the left hand;  
Prosperity on the right hand;   Death stronger than either, and the Devil stronger than all; And yet that the weakest child of God only through faith in Christ (a thing as much despised of Philistines, as David's sling and stone was of Goliath) ●hould overcome all these four; wherein he shows himself a greater Conqueror, that William the Conqueror; yea, even greater than Alexander the Great, or Pompey the Great, or the Great Turk: for they only conquered in many years a few parts of the world, but he that is borne of God overcommeth the whole world, and all things in the world, 1 john 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? Bless God for this conquest. The King of Spain's overcoming the Indies was nothing to it. If Satan had known his afflicting of job would have so advanced the glory of God, manifested jobs admirable patience to all Ages, made such a precedent for imitation to others, occasioned so much shame to himself, I doubt not but job 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 do well, hear ill; but much more blessed are they, who ●ive so well, as that their backbiting adversary's seeing their good works, are constrained to praise God, and speak 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 thirteen 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 Works 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 always prepared to the spiritual combat.  
6 Because it Discovers whether we be true believers, 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 joy and thankfulness.  
12 Because it Increaseth their Spiritual wisdom.  
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 means to rouse them out of careless security, and bring them to repentance, he openeth the ears of men (saith Elihu) even by their corrections, that he might cause man to turn away from his enterprise, and that he might keep back his soul from the pit, job 33.16, 17, 18. The feeling of smart will teach us to decline the cause; those bitter sufferings of job toward his later end, made him to possess the iniquities of his youth, job 13.26. Whereby (with Solomon's Evisdropper, Eccles. 7.21, 22.) he came to repent of that whereof he did not once suspect himself guilty; it made him not think so much of what he felt, as what he deserved to feel: Satan's malice not seldom proves the occasion of true repentance, and so the devil is overshot in his own Bow, wounded with his own weapon. I doubt whether that Syrophenician had ever inquired after Christ, if her daughter had not been vexed with an unclean spirit; yea, whether the devil had been so effectually cast out, if he had with less violence entered into her, Mark 7. Our afflictions are as Benhadads' best Counsellors, that sent him with a cord about his neck to the merciful King of Israel. The Church of God under the Cross is brought to a serious consideration of her estate, and saith, Let us search and try our ways and turn to the Lord, Lam. 3.40. Manasses also the King of judah, that horrible sinner, never repent of his idolatry, murder, witchcraft, etc. till he was carried away captive to Babel, and there put in chains by the King of Ashur. But then (saith the Text) he humbled himself greatly before the God of his fathers, 2 Chro. 33.11, 12. Yea, the prison was a means of his spiritual enlargement. The body that is surfeited with repletion of pleasant meats must be purged with bitter pills; and when all outward comforts fail us, we are willing to befriend ourselves with the comfort of a good conscience, the best of blessings. Affliction is the Hammer which breaks our rocky hearts; adversity hath whipped many a soul to heaven, which otherwise prosperity had coached to hell: was not the Prodigal riding post thither, till he was sound lashed home again to his Father's house, by those hard-hearted and pitiless Nabals which refused to fill his belly with the husks of the Swine? And indeed seldom is any man throughly awaked from the sleep or sin, but by affliction; but God by it, as it were by a strong purge, empties and evacuates those surerfluities of malice, envy, pride, security, etc. whererewith we were before surcharged.  
The Serpent's enmity may be compared to the Circumcision-knife which was made of stone, unto Rhubarb which is full of choler, yet doth mightily purge choler; or to the sting of a Scorpion, which though it be arrant poison, yet proveth an excellent remedy against poifon. For this, or any other affliction when we are in our worldly pomp and jollity, pulleth us by the ear and maketh us know ourselves: I may call it the Sum of Divinity, as Pliny calls it the Sum of Philosophy; for what distressed or sick mau was ever lascivious, covetous, or ambitious? He envies no man, admires no man, flatters no man, dissembles with no man, despiseth no man, etc. That which Governors or Friends can by no means effect, touching our amendment, a little sickness or trouble from enemies will, as S. Chrisostome observes.) Yea▪ how many will confess, that one affliction hath done more good upon them, than many Sermons; that they have learned more good in one days or week's misery, than many years prosperity could teach them; untouched fortunes and touched consciences seldom dwell together; and it is usual for them that know no sorrows, to know no God: repentance seldom meets a man in jollity, but in affliction the heart is made pliable and ready for all good impressions; and so the very end which God aims at in setting those Adders upon thee, is, that thou shouldst pry narrowly into thine own forepast actions; which if thou dost, an hundred to one thou wilt find sin, it may be this very sin the cause of thy present affliction: and until thou dost sift and try thine own heart for this Achan, and find out which is thy Isaac, thy beloved sin, look for no release, but rather that thy sorrows should be multiplied, as God threatened Eve. The skilful Chirurgeon when he is lancing a wound, or cutting off a limb, will not hear the Patient though he cry never so, until the cure be ended; but let there be once a healing of thy errors, and the Plaster will fall off of itself; for the Plaster will not stick on when the sore is healed. If the Father's word can correct the child, he will fling away the rod, otherwise he must look to have his eyes ever winterly. Thus as the two Angels that came to Lot lodged with him for a night, and when they had dispatched their errand, went away in the morning: So afflictions which are the Angels or the Messengers of God, are sent by him to do an errand to us; to tell us, we forget God, we forget ourselves, we are too proud, too self-conceited, and such like: and when they have said as they were bid, then presently they are gone. Why then complainest thou, I am afflicted on every side? Why groanest thou under thy burden, and criest out of unremedied pain? Alas, thou repentest not; trouble came on this message to teach thee repentance, give the messenger his errand, and he'll be gone: He that mourns for the cause of his punishment, shall mourn but a while; he that mourns only for the punishment, and not for the cause, shall mourn for ever: the soul cannot live while the sin lives; one of the two must dye, the corruption, or the Person; but Repentance is a Supersed●as, which dischargeth both sin and sorrow, moving God to be merciful, the Angels to be joyful, Man to be acceptable, and only the Devil to be melancholy.   

CHAP. 5 That it serves to work in us amendment of life.  
2 SEcondly, the malice of our enemies serves to work in us amendment of life, the outward cold of affliction doth greatly increase the inward heat and fervour of the Graces of God in us. Indeed no Chastisement (saith the Author to the Hebrews) for the present seems to be joyous, but grievous; But afterwards it bringeth the quiet fruit of righteousness to them that are thereby exercised, Hebr. 12.11. God strips the body of pleasures to clothe the soul with righteousness, and oftentimes strengthens our state of grace by impoverishing our temporal estate: Oftentimes the more Prosperity, the less Piety.  
It was an observation of Tacitus, that raisiing of the fortune, did rarely mend the disposition, only Vespasian was changed into the better; few men can digest great felicity; Many a man hath been a loser by his gains, and found, that that which multiplied his outward estate▪ hath abated his inward. Now who will esteem those things good which make us worse, or, that evil, which brings such gain and sweetness? Before I was afflicted (saith David) I went astray, but now do I keep thy Commandments, Psal. 119.67. Happy was he, john 9 in being borne blind, whose game of bodily sight made way for the spiritual, who of a Patient became an Advocate for his Saviour, who lost a Synagogue, and found Heaven, who by being abandoned of sinners was received of the Lord of glory: God rarely deprives a man of one faculty, but he more than supplies it in another. Hannibal had but one eye, Appius, Claudius, Timelon, and Homer were quite blind, So was Muliasses King of Tunis, and joh. King of Bohemia; But for the loss of that one Sense they were recompensed in the rest, they had most excellent memories, rare inventions, and admirable other parts: Or suppose he send sickness, the worst Fever can come, does not more burn our blood than our lust; And together with sweeting out the Surfeits of nature at the poors of the body, we weep out the sinful corruption of our nature at the poares of the Conscience; Yea the Author to the Hebrews saith of Christ Himself, that though he were the Son, yet (as he was man) He learned obedience by the things which He suffered, Heb. 5.8. As in humane proceedings, Ill manners beget good Laws; So in Divine, the wicked by their evil tongues beget good and holy lives in the Godly; Nothing sooner brings us to the knowledge and amendment of our faults, than the scoffs of an enemy, which made Philip of Macedon acknowledge himself much beholding to his enemies (the Athenians) for speaking evil of him, for (saith he) they have made me an honest man, to prove them liars: Even barren Leah when she was despised became fruitful.  
So that we may thank our enemies, or must thank God for our enemies; Our souls shall shine the brighter one day for such rubbing; Yea put case we be gold, they will but try us; If Iron, they will scour away our rust. The malice of wicked men serves to the godly, as the Thorn to the breast of the Nightingale, the which (if she chance to sleep) causeth her to warble with a renewed cheerfulness. These very tempestuous showers bring forth spiritual flowers and herbs in abundance: Devotion (like fire in frosty weather) burns hottest in affliction. Virtue provoked, adds much to itself: With the Ark of Noah, the higher we are tossed with the flood of their malice, the nearer we mount towards Heaven. When the waters of the flood came upon the face of the earth, down went stately Turrets and Towers; but as the waters rose, the Ark rose still higher and higher. In like sort when the waters of afflictions arise, down goes the pride of life, the lust of the eyes; In a word, all the vanities of the world. But the Ark of the soul ariseth as these waters rise, and that higher and higher, even nearer and nearer towards Heaven.  
I might illustrate this point by many observable things in nature: We see Well-waters arising from deep Springs, are hotter in Winter then in Summer, because the outward cold doth keep in and double their inward heat: And so of man's body, the more extreme the cold is without, the more doth the natural heat fortify itself within, and guard the heart. The Corn receives an inward heat and comfort from the Frost and snow which lieth upon it: Trees lopped and pruned flourish the more, and bear the fuller for it: The Grape when it is most pressed and trodden, maketh the more and better wine; The dro●●e gold is by the fire refined; Winds and Thunder clears the air; Working Seas purge the Wine; Fire increaseth the scent of any Perfume; Pounding makes all Spices smell the sweeter; Linen when it is buckt and washed and wrung and beaten, becomes the whiter and fairer; The earth being torn up by the Plough, becomes more rich and fruitful; Is there a piece of ground naturally good? Let it lie neglected, it becomes wild and barren; Yea and the more rich and fertile that it is of itself, the more waste and fruitless it proveth for want of Tillage and Husbandry; The Razor though it be tempered with a due proportion of steel, yet if it pass not the Grindstone or Whetstone, is nevertheless unapt to cut; yea though it be made once never so sharp, if it be not often whetted it waxeth dull. All which are lively Emblems of that truth which the Apostle delivers, 2 Cor. 4.16. We faint not, for though our outward man perish, yet the inward man is renewed daily▪ Even as a Lamb is much more lively and nimble for shearing. If by enmity and persecution (as with a knife) the Lord pareth an● pruneth us, it is, that we may bring forth t● more and better fruit; and unless we degenerate, we shall bear the better for bleeding; as Anteus, every time rose up the stronger when Hercules threw him to the ground, because he go● new strength by touching of his Mother.  
O admirable use of affliction; health from a a wound; cure from a disease; out of grief, joy; gain out of loss; out of infirmity, strength; out of sin, holiness; out of death, life: yea, we shall redeem something of God's dishonour by sin, if we shall thence grow holy. But this is a harder Riddle than Sampsons' to these Philistines.   

CHAP. 6. That is stirs them up to prayer.  
3 THirdly, because they quicken our devotion, and make us pray unto God with more fervency. Lord (saith Isaiah) in trouble they will visit thee, they poured out prayers when they chastening was upon them, Isay 26.16. In their affliction (saith Hosea) they will seek thee diligently, Hosea 5.15.  
The truth of this may be seen in the examples of the Children of Israel, judges 3.9, 15. Elisha, 2 Kings 6.18. Hezekiah, 2 Kings 19.15, 16. Stephen, Acts 7.59, 60. And lastly, in jehosaphat, who being told that there was a great multitude coming against him from beyond the Sea, out of Aram, it follows, That jehosaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all judah; Yea, they came out of all parts and joined with him to inquire of the Lord, 2 Chron. 20.3, 4, 13. Neither doth it make us alone which suffer, earnest in prayer, but it makes others also labour in prayer to God for us, 2 Cor. 1.10, 11. And indeed the very purpose of affliction is, to make us importunate▪ he that hears the secret murmurs of our grief, yet will not seem to hear us till our cries be loud and strong; as Demosthenes would not plead for his Client till he cried to him, but then answered his sorrow, Now I feel thy cause. We ask and miss, because we ask amiss: we beat back the flame, not with a purpose to suppress it, but to raise it higher, and to diffuse it. And a denial doth but invite the importunate, as we see in the Canaanitish woman, Mat. 15. Our holy longings are increased with delays; it whets our appetite to be held fasting, and whom will not Need make both humble and eloquent? If the case be woeful, it will be expressed accordingly; the despair of all other helps, sends us importunately to the God of power; but while money can buy Physic, o● friends procure enlargement, the great Physician and helper is not sought unto, nor throughly trusted in. It is written of the children of Israel, that so soon as they cried unto the Lord, he delivered them from their servitude under Eglon King of Moab, yet it is plain, they were eighteen years under this bondage undelivered, judg. 3.14, 15. Doubtless they were not so unsensible of their own misery as not to complain sooner than the end of eighteen years: the first hour they sighed for themselves, but now they cried unto God. They are words, and not prayers, which fall from careless lips; if we would prevail with God, we must wrestle; and if we would wrestle happily with God, we must wrestle first with our own dulness; yea, if we felt our want, or wanted not desire, we could speak to God in no tune but cries, and nothing but cries can pierce Heaven: the best men's zeal is but like a fire of green wood, which burneth no longer than whiles it is blown. Affliction to the soul is as plummets to a Clock, or wind to a Ship; holy and faithful prayer, as oars to a Boat, and ill goeth the Boat without oars, or the Ship without wind, or the Clock without plummets. Now are some afflicted in reputation, as Susanna was; others in children, as Elie; some by enemies, as David; others by friends, as joseph; some in body, as Lazarus; others in goods, as job; others in liberty, as john. In all extremities let us send this messenger to Christ for ease, faithful and fervent prayer; if this can but carry the burden to him, he will carry it for us, and from us for ever.   

CHAP. 7. That it weanes them from the love of the world.  
4 FOurthly, our sufferings wean us from the love of the world, yea, make us loathe and contemn it, and chose fix upon Heaven, with a desire to be dissolved. S. Peter at Christ's transfiguration enjoying but a glimpse of happiness here, was so ravished and transported with the love of his present estate, that he breaks out into these words, Master, it is good for us to be here; he would fain have made it his dwelling place: and being loath to depart, Christ must make three Tabernacles, Mat. 17.4. Whereas S. Paul having spoken of his bonds in Christ, and of the spiritual combat, concludeth, I desire to be dissolved, and to be with Christ, which is best of all, Phil. 1.22, 23. We cannot so heartily think of our home above, whiles we are furnished with these earthly contentments below; but when God strips us of them, straitwayes our mind is homewards. Whiles Naomies' Husband and Sons were alive, we find no motion of her retiring home to judah; let her earthly stays be removed, she thinks presently of removing to her Country: a delicious life, when every thing about us is resplendent and contentful, makes us that we have no mind to go to Heaven; wherefore as a loving Mother when she would wean her Child from the dug, maketh it bitter with Wormwood or Aloes; so dealeth the Lord with us, he maketh this life bitter unto us by suffering our enemies to persecute and oppress us; to the end we may contemn the world, and transport our hopes from Earth to Heaven; he makes us weep in this Vale of misery, that we may the more eagerly long for that place of felicity, where all tears shall be wiped from our eyes; and we are very ungrateful if we do not thank him for that which so overcomes us, that it overcomes the love of the world in us. And this is no small abatement to the bitterness of adversities, that they teach us the way to Heaven: the less comfort we find on earth, the more we seek above. When no man would harbour that unthrift Son in the Gospel, he turned back again to his Father, but never before. When it ceased to be with Sarah after the manner of the world, she conceived Isaac: so when it ceaseth to be with us after the manner of the world's favourites, we conceive holy desires, quietness, and tranquillity of mind, with such like spiritual contentments. Zeno hearing that his only Bark wherein all his wealth was shipped was cast away, cried out O Fortune, thou hast done well to put me into my Gown again to embrace Philosophy: better the estate perish than the soul. Our wine (saith Gregory) hath some Gall put into it, that we should not be so delighted with the way, as to forget whether we are going. Prosperity is hearty meat, but not digestible by a weak stomach; strong wine, but naught for a weak brain: The prosperity of fools destroyeth them, Prov. 1.32. Experience shows, that in Countries where be the greatest plenty of fruits, they have the shortest lives, they do so surfeit on their abundance: and it is questionable whether the enjoying of outward things, or the contemning of them, be the greatest happiness: for to be deprived of them is but to be deprived of a die, wherewith a man might either win or lose; yea, doth not a large portion of them many times prove to the Owner like a treacherous die indeed, which flatters an improvident Gamester with his own hand to throw away his wealth to another? Or to yield it the uttermost, gold may ma●e a man the richer, not the better; honour may make him the higher, not the happier: and all temporal delights are but as flowers, they only have their month and are gone; this morning in the bosom, the next in the B●some. The consideration whereof, made the very Heathen Philosophers hate this world, though they saw not where to find a better.  
The diseases of the body are the medicines of the soul; the impairing of the one, is the repairing of the other: Therefore we faint not (saith S. Paul) though our outward man perish, yet the inward man is renewed daily, 2 Cor. 4.16. Lais of Corin●h while she was young, doted upon her glass, but when she grew old and withered, she loathed it as much, which made her give it up to Venus. Nothing feeds pride nor keeps off repentance so much as prosperous advantage. 'tis a wonder to see a Favourite study for aught but additions to his Greatness; God shall have much ado to make him know himself. The cloth that hath many stains must pass through many larders; no less than an odious leprosy will humble Naaman; wherefore by it the only wise God thought meet to sauce the valour, dignity, renown, victories, of that famous General of the Syrians. If I could be so uncharitable as to with an enemy's soul lost, this were the only way, let him live in the height of the world's blandishments; for how can he love a second Mistress that never saw but one beauty, and still continues deeply enamoured on it? We often see, nothing carries us so far from God, as those favours he hath imparted to us. 'tis the misery of the poor to be neglected of men; 'tis the misery of the rich to neglect their God: many shall one day repent that they were happy too soon. Many a man cries out, O that I were so rich, so healthful, so quiet, so happy, etc. Alas, though thou hadst thy wish for the present, thou shouldst (perhaps) be a loser in the sequel. The Physician doth not hear his Patient in what he would, yet heareth him in taking occasion to do another thing more conducible to his health. God loves to give us cools and heats in our desires, and will so allay our joys, that their fruition hurt us not: he knows that as it is with the body touching meats, the greater plenty, the less dainty; and too long forbearance causes a Surfeit when we come to full food; So it fares with the mind touching worldly contentments; therefore he feeds us not with the dish, but with the spoon, and will have us neither cloyed, nor famished. In this life, Mercy and misery, grief and Grace, Good and bad, are blended one with the other; because if we should have nothing but comfort, Earth would be thought Heaven: beside, if Christ tied lasted all the year, what would become of Lent? If every day were Good-friday, the world would be weary of Fasting. Secundus calls death a sleep eternal; the wicked man's fear, the godly man's wish. Where the conscience is clear, death is looked for without fear; 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 soul. The Woman great with child, is ever musing upon the the time of her delivery: and hath not he the like cause, when Death is his Bridge from woe to glory? Though it be the wicked man's shipwreck, 'tis the good man's putting into harbour: And hereupon finding himself hated, persecuted, afflicted, and tormented, by enemies of all sorts, he becomes as willing to die as dine. And indeed, what shouldst thou do in case thou seest that the world runs not on thy side, but give over the world, and be on God's side? Let us care little for the world, that cares so little for us; let us cross ●aile, and turn another way; let us go forth therefore out of the Camp, bearing his reproach; for we have no continuing City, but we seek one to come, Heb. 13.13, 14.   

CHAP. 8. That it keeps them always prepared to the spiritual combat.  
5 FIfthly, the Lord permitteth them often to afflict and assail us, to the end we may be always prepared for tribulation: as wise Mariners in a calm, make all their tackle sure and strong, that they may be provided against the next storm, which they cannot look to be long without. Or as experienced Soldiers in time of peace, prepare against the day of battle; 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 Armour of God, prescribed by Paul, Ephes. 6.13. to 19 That we may be always ready for the battle by walking circumspectly, not as fools, but as wise, Eph. 5.15. Therefore redeeming the time, because the days are evil, Vers. 16. For as those that have no enemies to encounter them, cast their Armour 〈◊〉 and let it 〈◊〉, because they are secure from danger; but when their enemies are at hand, and sound the Alarm, 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 ●ay aside our spiritual armour; but when we have continual use of it, we still keep it fast buckled unto us; that being armed at all points, we may be able to make resistance, that we be not surprised at unawares. Samson could not be bound, till he was first got asleep: Wouldst thou not be overcome, be not secure. Seneca reports of Caesar, that he did quickly sheathe the sword, but he never laid it off. The sight of a weapon discourageth a Thief. While we keep our javelins in our hands we escape many assaults. So that a Christians resolution should be like King alfred's, 
Si modò victor eras, ad crastina bella pavebas,  
Si modo victus eras, ad crastina bella parabas.  
If we conquer to day, let us fear the skirmish to morrow.  
If we be overcome to day, let us hope to get the victory to morrow.   
a assaulted City must keep a careful watch; yea, the provident Fenman mends his banks in Summer lest 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 return.   

CHAP. 9 How it discovers whether we be true believers or hypocrites.  
6 SIxthly, that we may experimentally know ourselves, and be known of others whether we be true believers or hypocrites. There must be differences among you (saith Saint Paul) that the approved may be known, 1 Cor. 11.19. For as Thrashing separates the straw, and Wynowing the chaff from the Corn; So persecution separates the hypocrite from the company of believers, 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 easy importunity will persuade Orpah to return from a Mother in law to a Mother in nature, from a toilsome journey to rest, from strangers to her kindred, from a hopeless condition to likelihoods of contentment; A little entreaty will serve to move nature to be good to itself: to persist in actions of goodness, though tyranny, torment, death and hell stood in our way; this is that conquest which shall be crowned with glory; Gold and Silver are tried in the fire, men in the furnace of adversity; As the furnace proveth the Potter's Vessel; so do temptations try men's thoughts, Eccles. 27.5. Behold (saith the Angel to the Church of Smyrna) it shall come to pass that the Devil shall cast some of you into Prison, that you may be tried, Revel. 2.10. This Child (saith old Simeon, meaning Christ) is apppointed for a sign 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 soon as Persecution ariseth because of the Word! yea by it the malice of Satan and the world are better known and avoided.  
But to come more punctually to the point. Affliction trieth whether a man hath grace in his heart or no; Set an empty Pitcher (the resemblance of a wicked man) to the fire, it cracks presently, whereas the full (which resembles the Child of God) will abide boiling; Gold embroidered upon Silk, if cast into the fire looseth his fashion, but not his weight, Copper loseth his fashion and weight also; Magistracy and misery will soon show what manner of men we be; either will declare us better or worse than we seemed. Indeed, Prosperity (saith one) best discovers vice, but Adversity doth best discover Virtue. Plato being demanded, how he knew a wise man, answered; When being rebuked he would not be angry, and being praised he would not be proud: Wicked men grow worse after afflictions, as water grows more cold after a heat. Nature is like Glass, bright but brittle; The resolved Christian like Gold, which if we rub it, or beat it, or melt it, it will endure the teste, the touch, the hammer, and still shine more orient; For Virtues like the Stars, shine brightest in the night, and fairest in the frost of Affliction. More particularly, Affliction is a notable means, to try whether we have faith or not; Nothing is more easy then to trust God, when our Barns and Coffers are full; And to say, give us our daily bread, when we have it in our Cubbards; But when we have nothing, when we know not how nor when●● to get any thing, then to depend upon an invisible bounty, this is a true and noble act of faith.  
Again touching other graces, how excellently was jobs patience and sincerity made known by Satan's malice, when he brought forth those Angelical words; What? shall we receive good at the hand of God, and not receive evil? job 2.10. When he stood like a Centre unmoved, while the circumference of his estate was drawn above, beneath, about him, when in prosperity he could say, if my mouth hath kissed my hand; and in adversity, the Lord giveth, and the Lord taketh, blessed be the name of the Lord. He was not so like the wicked as they are like dogs that follow the meat, not the man; Alas they are but bad works that need rewards to crane them up withal, for neither pain nor loss, much less the censure of lewd persons will trouble a well planted mind.  
Again, God suffers us to suffer much, more especially to try our perseverance, which is a grace so good and acceptable, that without it there is nothing good, nor acceptable; And indeed how shall a man show his strength unless some burden be laid upon his back, or his constancy? The Spaniel which fawneth when he is beaten, will never forsake his Master; And Trees well rooted will bear all storms; The three Children walked up and down in the fiery flames praising God; And a Blade well tried deserves a treble price. How did the Church of Pergamus approve herself; Yea how was she approved of God which hath the sword with two edges, when she held out in her works even where Satan dwelled and kept his Throne, I know thy works (saith God) and that thou keep'st my Name, and hast not denied my faith, even in those days when Antipas my faithful Martyr, was slain among you, where Satan dwelleth, yea where his Throne is, and where some maintain the Doctrine of Balaam, and the Nicholaitans, and teach that men ought, etc. Rev. 2.13, 14. Persecution is the Sword whereby our Solomon will try which is the true natural Mother, which the pretended. Afflictions are the waters where our Gideon will try whether we are fit Soldiers to fight the Battle of Faith; We are all valiant Soldiers till we come to fight; Excellent Philosophers till we come to dispute, good Christians till we come to master our own lusts; But it is opposition that gives the trial, when Corruptions fight against the graces and cause Argent to seem more bright in a fable Field; But to go on.  
A man is made known whether he be feeble or strong by the provocation of an enemy: even calm tempers when they have been stirred, have bewrayed impetuousness of passion. Now he that overcommeth his own anger (saith Chilo) overcommeth a strong enemy, but he that is overcome by it, is a whiteliver (saith Hermes) for wrath proceedeth from feebleness of courage and lack of discretion; As may appear in that, Women are sooner angry than men, the Sick sooner than the healthy, and Old men sooner than Young. Again, it's nothing to endure a small trial or affliction, every Cockboat can swim in a River, every Sculler sail in a Calm, every man can hold up his head in ordinary Gusts; but when a black storm arises, a tenth wave flows, deep calls unto deep; Nature yields, Spirit faints, Heart fails; Whereas grace is never quite out of heart, yea is confident when hopes are adjourned, and expectation is delayed.  
Finally, Affliction and Persecution humbleth the spirits of the repentant, trieth the faith and patience of the sincere Christian, but hardeneth the hearts of the ungodly; Wicked men (like some Beasts) grow mad with baiting; If crosses or losses rush in upon them they fall to the language of jobs Wife, Curse God and dye, or to that of the King of Israel's Messenger, Why should I serve God any longer? 2 King. 6.33.   

CHAP. 10. That it prevents greater evils of Sin and Punishment to come.  
7 SEventhly, the LORD by this evil of Chastisement for sins past, preventeth the evils of sin, and greater punishments for the time to come. The Lord (saith Elihu) correcteth man, that he might turn away from his enterprise, and that he might keep back his soul from the Pit, and that his life should not perish by the sword, job 33.17, 18. The sharpness of crosses are Gods spiritual hedge; This salt doth not only preserve from Corruption, but also eat out Corruption. We are chastened of the Lord (saith the Holy Ghost) that we might not be condemned with the world, 1 Cor. 11.32, Erring souls be corrected that they may be converted, not confounded; If Paul had not been buffeted by Satan and wicked men, he had been exalted out of measure, 2 Cor. 12.7. Pride is so dangerous a poison, that of another poison there was confected a counterpoison to preserve him from it, God would rather suffer this chosen Vessel to fall into some infirmity then to be proud of his singular privileges Lest I should be exalted above measure through the abundance of Revelations; (there was the poison of Pride insinuating itself) I had a Thorn in the flesh, the messenger of Satan to buffet me; There was the Counterpoison or Antidote which did at once make him both sick and whole; The enjoyment of the world's peace might add to my content, but it will endanger my soul; how oft doth the recovery of the body, state, or mind occasion a Relapse in the soul? Turn but the Candle, and that which keeps me in, puts me out; The younger brother shall not have all his portion lest he run Riot; All the life of Solomon was full of prosperity, and therefore we find, that Solomon did much forget God, but the whole life of David had many enemies and much adversity, and therefore we see by his penitential Psalms, & others, that David did much remember God: As Salt with its sharpness keeps flesh from corrupting; So their malice keeps our souls from festering; Bees are drowned in Honey, but live in Vinegar. Now if sweet meats breed Surfeits, 'tis good sometimes to taste of bitter, its good somewhat to unloade when the ship is in danger by too liberal a ballast. I will tell you a Paradox (I call it so because few will believe it, but it is true) many are able to say, they have learned to stand by falling, got strength by weakness. The burnt Child dreads the fire; A broken bone well set is faster ever after; Like Trees we take deeper root by shaking; And like Torches, we flame the brighter for bruising and knocking: God suffered Satan to spoil job of his substance, rob him of his Children, punish him in his body; Yet mark but the Sequel well, and you shall find, that he was crossed with a blessing. As the Physician in making of treacle or Mithridate for his Patient useth Serpents, Adders, and such like poison that he may drive out one poison with another; Even so our spiritual Physician is pleased to use the malice of Satan, and wicked men when he tempereth to us the Cup of affliction, that hereby he may expel one evils with another; Yea two evils with one, namely, the evil of sin, and the evil of punishment, and that both temporal and eternal. He suffers us to be afflicted, because he will not suffer us to be damned; such is the goodness of our heavenly Father to us, that even his anger proceeds from mercy; he scourgeth the flesh, that the spirit may be saved in the day of jesus Christ, 1 Cor. 5.5. Yea, joseph was therefore abased in the dungeon, that his advancement might be the greater. It's true, in our thoughts we often speak for the flesh, as Abraham did for Ishmael, O that Ishmael might live in thy sight! no, God takes away Ishmael and gives Isaac; he withdraws the pleasure of the flesh, gives delight to the soul. The man sick of a burning fever cries to his Physician for drink; he pities him, but does not satisfy him; he gives him proper physic, but not drink. A man is sick of a Pleurisy, the Physician lets him blood, he is content with it; the arm shall smart to ease the heart. The covetous man hath a pleurisy of riches, G●d le's him blood by poverty; let him be patient, it is a course to save his soul. So if God scourge us any way, so we bleed not; or till we bleed, so we faint not; or till we even faint, so we perish not; let us be comforted: for if the Lord prune his Vine, he means not to root it up: if he minister physic to our souls, it is because he would not have us dye in our sins; all is for salvation. What if Noah were penned up in the Ark, so long as he was safe in it: what if it were his prison, so long as it was his Fort also against the waters?  
I might illustrate the point, and make it plain by sundry and diverse comparisons. We know, one nail drives out another; one heat another; one cold another: yea, out of admirable experience I can witness it, that for most constitutions there is not such a remedy under Heaven for a cold in the head, or an accustomed tenderness, as a frequent bathing of it in cold water; I can justly say, I am twenty years the younger for it. Yea, one sorrow drives out another; one passion another; one rumour is expelled by another: and though for the most part, contraries are cured by contraries; yet not seldom will Physicians stop a Lask with a Purge; they will bleed a Patient in the Arm, to stop a worse bleeding at Nose. Again, in some Patients they will procure a gentle Ague, that they may cure him of a more dangerous disease. Even so deals God with us; he often punisheth the worse part of man (saith S. Jerome,) That is, the body, state, or name, that the better part (to wit) the soul, may be saved in the day of judgement. Neither are chastisements any whit less necessary for the soul, than medicines are for the body: many a man had been undone by prosperity, if they had not been undone by adversity; they had perished in their souls, if they had not perished in their bodies, estates, or good-names. It's probable Naamans' soul had never been cleansed, if his body had not been leprous: and though affliction be hard of digestion to the natural man, yet the experienced Christian knows, that it is good for the soul, that the body is sometime sick; and therefore to have his inward man cured, he is content his outward man should be diseased; and cares not so the sins of his soul may be lessened, though the sores of his flesh be increased. And why is it not so with thee? I hope thou desirest thy soul's safety above all; and thou knowest, the stomach that is purged must be content to part with some good nourishment, that it may deliver itself of more evil humours. Of what kind ●oever thy sufferings be, it is doubtless the fittest for thy soul's recovery; or else God (the only wise Physician) would not appoint it. Now who would not be willing to bleed, when by that means an inveterate sickness may be prevented? Yea, it is a happy blood-letting which saves the life, which makes S. Austin say unto God; Let my body be crucified, or burnt, or do with it what thou wilt, so thou save my soul. And another, let me swim a River of boiling brimstone to live eternally happy, rather than dwell in a Paradise of pleasure to be damned after death.   

CHAP. 11. That it makes them humble.  
8 EIghthly, that we may have an humble conceit of ourselves, and wholly depend upon God. We received the sentence of death in ourselves (saith the Apostle) because we should not trust in ourselves, but in God, who raiseth us up from the dead, 2 Cor. 1.9. When Babes are afraid, they cast themselves into the arms and bosom of their mother. I thought in my prosperity (saith David) I shall never be moved, But thou didst hide thy face and I was troubled. Then turned I unto thee, etc. Psal. 30.6, 7, 8. When a stubborn Delinquent being committed was no whit mollified with his durance, but grew more perverse than he was before, one of the Senators said to the rest, Let us forget him a while, and then he will remember himself; the Heart is so hot of itself, that if it had not the Lungs, as Fans to blow wind upon it, and kindly moisture to cool it, it would soon perish with the own heat: and yet when that moisture grows too redundant, it again drowns the Heart. Who so nourisheth his servant daintily from his childhood, shall after find him stubborn. We see then there is danger in being without dangers; and what saith S. Paul? Lest I should be exalted out of measure, there was given unto me the Messenger of Satan to buffet me, 2 Cor. 12.7. Our adversaries as well as our sins are Messengers sent from Satan to buffet us; and the best minds troubled, yield inconsiderate motions. As water violently stirred sends up bubbles, so the vanities of our hearts, and our most secret and hidden corruptions (as dregs in a glass) show themselves when shaken by an injury, though they lay hid before. And so the pride of man is beaten down as job speaks, job 33.17. The sharp water of affliction quickens our spiritual sight. So proud are we by nature, that before we come to the trial, we think that we can repel the strongest assault, and overcome all enemies by our own power; but when we feel ourselves vanquished and foiled by every small temptation, we learn to have a more humble conceit of our own ability, and to depend wholly on the Lord: and this is set down, Deut. 8.2- & 13.3. to the end. We esteem our Inches, Ellues, till by trial of evils we find the contrary; but then alas, how full of feebleness is our body, and our mind of impatience? If but a Beesting our flesh, it swells, and if but a tooth ache, the Head and Heart complain. How small trifles make us weary of ourselves? What can we do without thee? Without thee, what can we suffer? If thou be not (O Lord) strong in our weakness, we cannot be so much as weak; we cannot so much as be. Self-conceit and desire of glory, is the last garment that even good men lay aside: Pride is the inmost coat which we put on first, and which we put off last; but sore affliction will make us give all to Him, of whom whatsoever we have, we hold. And we cannot ascribe too little to ourselves, nor too much to Him, to whom we owe more than we can ascribe. If then I be not humbled enough, let me want the peace or plenty I have; and so order my condition and estate, that I may want any thing, save myself.   

CHAP. 12. How it makes them conformable unto Christ their Head.  
9 NInthly, that we may be conformable to Christ our Head; and like our elder Brother who was consecrated through afflictions, reviled, buffeted, spit upon, crucified, and what not? For we must suffer with him, that we may be also glorified with him, Rom. 8.17. When the jews offered jesus Gall and Vinegar, he tasted it, but would not drink; he left the rest for his Church, and they must pledge him. Whosoever (saith our Saviour) beareth not his cross and cometh after me, cannot be my Disciple, Luk. 14.27. For hereunto are ye called, saith S. Peter, For Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Pet. 2.21. Again, The Disciple, saith Christ, is not above his Master, but whosoever will be a perfect Disciple shall be as his Master, Luke 6.40. Yea, S. Paul made this the most certain testimony and seal of his Adoption here, and glory afterward; his words are these, having delivered, that the Spirit of God beareth witness with our spirit, that we are the children of God: & having added, If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ: if so be that we suffer with him, that we may also be glorified with him; making suffering as a principal condition annexed, which is, as if he had said, it is impossible we should be glorified with him, except we first suffer with him, Rom. 8.16, 17. Whereupon having in another place reckoned up all privileges which might minister unto him occasion of boasting, he concludeth, that what things were gain unto him, those he accounted loss for Christ, that he might know the fellowship of his sufferings, and be made conformable to his death, Phil. 3.10.  
Again, by suffering we become followers of our brethren who went before us. Brethren (saith S. Paul) ye are become followers of the Churches of God, which in judea are in Christ jesus, because ye have also suffered the same things of your own Country men, even as they have of the jews, 1 Thess. 2.14. It was the lot of Christ, and must be of all his followers to do good and to suffer evil. Wherefore let us be exhorted in the words of S. Peter, to rejoice in suffering, forasmuch as we with all the Saints, are partakers of Christ's sufferings, that when his glory shall appear, we may be glad and rejoice, 1 Pet. 4.13.   

CHAP. 13. That it increaseth their faith.  
10 TEnthly, because the malice of our enemies serves to increase our faith for the time to come, when we consider how the Lord hath delivered us formerly. God hath delivered me (saith Paul) out of the mouth of the Lion, (meaning Nero) and he will deliver me from every evil work, and will preserve me unto his heavenly Kingdom, 2 Tim. 4.17, 18. When Saul tells David, Thou art not able to go against this great Philistime to fight with him, for thou art a Boy, and he is a man of war from his youth: what saith David? Thy servant kept his Father's Sheep, and there came a Lion, and likewise a Bear, and took a Sheep out of the flock, and I went out after him and smote him, and took it out of his mouth, and when he rose against me, I caught him by the beard and smote him and slew him; so thy servant slew both the Lion and the Bear. Therefore (mark the inference) this uncircumcised Philistime shall be as one of them; Yea, (saith he) the Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hands of this Philistine, 1 Sam. 17.33. to 37. Observe how confidently he speaks. The Tree of faith the more it is shaken with the violent storms of trouble, the faster it becomes rooted by patience. He can never be a good soldier, that hath not felt the toil of a battle; yea, the more deliverances he had, the greater was his faith: for after the Lord had delivered him often out of extreme exigents; namely, from this great Goliath, the cruelty of Saul, the unnatural insurrection of Absalon, and the unjust curses of Shemei, he was able to say, I trust in God, neither will I fear what flesh can do unto me, Psal. 56.4. And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about, Vers. 6. And in Psal. 18. By thee I have broken through an host, and in thy Name I will leap over a wall. His experience had made it so easy to him, that it was no more than a skip or jump: we men indeed therefore shut our hands, because we have opened them, making our former kindnesses arguments of sparing afterwards. But contrarily, God therefore gives, because he hath given; making his former favours arguments for more. It is David's only argument, Psal. 4. Have mercy upon me (saith he) and harken unto my prayer: Why? Thou hast set me at liberty when I was in distress, Vers. 1. I might likewise here show from 2 Chron. 20.29. Phil. 1.12, 13.14. how the delivering of some increaseth the faith of others; but I pass that.  
That we may live by faith, and not by sense, he first strips us of all our earthly confidence, and then gives us victory, and not before; lest he should be a loser in our gain, his help uses to show itself in extremity: he that can prevent evils, conceals his aid till dangers be ripe, and then he is as careful as before he seemed connivent. Daniel is not delivered at the beginning of his trouble, he must first be in the Lion's den, and then he finds it. Those three Servants are not rescued at the Ovens mouth, in the Furnace they are. That is a gracious and well-tried faith, that can hold out with confidence to the last. The Lion seems to leave her young-ones, till they have almost killed themselves with roaring and howling, but at last gasp she relieves them, whereby they become the more courageous. When the Prophet could say, Out of the depths have I cried unto thee (instantly follows) 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 bottom. Every main 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 hopeless, and love to God under signs of his displeasure, & heavenly mindedness in the midst of worldly affairs & allurements, drawing a contrary way, is the chief praise of faith: to love that God who crosseth us, to kiss that hand which strikes us, to trust in that power which kills us; this is the honourable proof 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 denial 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 feels nor wants any thing: but God will have us believe that he is good, even when we feel 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 job, Though he 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 wilderness almost famished, then to believe 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 Furnace; to believe that God will send his Angel to be our deliverer, this is heroical, 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 clear light of the morning a dark night: yea, if we can look 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 evil, as heartened with the islue. Cheer up then, thou drooping soul, and trust in God, what ever thy sufferings be, God is no tyrant, to give thee more than thy load; and admit he stay long, yet be thou fully assured he will come at length. In thee do I trust (saith the Psalmist) all the day; He knew that if he came not in the Morning, he would come at Noon; if he came not at Noon, he would come at Night; At one hour of the day or other he will deliver me: and then as the Calm is greater after the Tempest than it was before; so my joy shall be sweeter afterwards than it was before; The remembrance of Babylon will make us sing more joyful in Zion. If then I find the Lords dealing with me to transcend my thoughts, my faith shall be above my reason, and think, he will work good out of it, though I yet conceive not how.   

CHAP. 14. That it increaseth their joy and thankfulness.  
11 BEcause our manifold sufferings and Gods often delivering us, doth increase our joy and thankfulness, yea make after-blessings more sweet; By this we have new Songs put into our mouths, and new occasions offered to praise the Author of our deliverance. When the Lord brought again the Captivity of Zion (saith David in the person of Israel) we were like them that dream, meaning, the happiness seemed too good to be true) Then was our mouths filled with laughter, (saith he) and our tongues with joy, The Lord hath done great things for us whereof we rejoice, Psal. 126.1, 2, 3, 4. And how could their case be 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 room; you will take pleasure in it when you are out of it; For the more grievous our exigent, the more glorious our advancement, A desire accomplished delighteth the soul, Prov. 13.19. We read how that lamentable and sad decree of Ahasuerus through the goodness of God was an occasion exceedingly to increase the jews joy and thankfulness, insomuch that (as the Text saith) the days that were appointed for their death and ruin were turned into days of feasting and joy, and wherein they sent presents every man to his neighbour, and gifts to the poor, Ester. 9.17.22, to 28. And this joy and thankfulness was so lasting, that the jews cease not to celebrate the same to this day. God's dealing with us is often harsh in the beginning, hard in the proceeding, but the conclusion is always comfortable. The joy of Peter, and the rest of the Church was greater after he was delivered out of Prison by the Angel, Act. 12. And the joy of judith and the rest of Bethulia when she returned with Holofernes head, then if they never had been in distress, judith 13. The Lord depreives us of good things for a time, because they never appear in their full beauty, till they turn their backs and be going away. Again he defers his aid 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 detained, is at last more sweetly obtained; but suddenly gotten, suddenly forgotten. Abraham's Child at seventy years was more welcome than if he had been 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 soon and with ease is easily contemned, long and eager pursuit endears any favour: The Wise men rejoiced exceedingly to find the Star; The Woman to find her piece of silver; the Virgin Mary to find her and our JESUS: CHRIST always returns with incrase of joy; yea the LORD keeps us fasting on purpose, that our trial may be perfect, our deliverance welcome, our recompense glorious. Yea the delivering of some, increaseth the joy of others, and causeth them to praise God for, and rejoice in their behalf 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 liberty to one that hath been long immured within a case of walls? How dear a jewel is health to him that tumbles in distempered blood? Let a man but fast a meal or two, oh how sweet is brown bread, though it would not down before? Yea when Darius in a flight had drunk puddle water, polluted with dead Carcases, he confessed never to have drunk any thing more pleasant; the reason was, he always before used to drink ere he was athirst. We are never so glad of our friends company, as when he returns after long absence, or a tedious voyage. The night's darkness maketh the light of the Sun more desirable; a Calm is best welcome after a Tempest: Good things than appear of most worth, when they are known in their wants; When we have lost those invaluable comforts which we cannot well be without, the mind hath time to recount their several worths; and the worths of blessings appear not until they are vanished; When we would have some Fires flame the more, we sprinkle water upon them; Even so when the LORD would increase our joy and thankfulness, He allayeth it with the tears of affliction, misery sweeteneth joy, yea the sorrows of this life shall (like a dark veil) give a lustre to the glory of the next, when the LORD shall turn this water of our earthly afflictions into that wine of gladness, wherewith our souls shall be satiate for ever. We deceive ourselves to think on earth continued joys would please; Plenty of the choicest dainties is no dainty. Nothing would be more tedious then to be glutted with perpetual jollities; Were the body tied to one dish always, though of the most exquisite delicate that it could make choice of; yet after a small time it would complain of loathing and satiety, and so would the soul if it did ever epicure itself in joys, I know not which is the more useful; joy I may choose for pleasure; but Adversities are the best for profit; I should without them want much of the joy I have. Well then, art thou vexed, persecuted, and afflicted by some cruel and malicious Saul? and is it grievous to thee for the present? Why, that which hath been hard to suffer is sweet to remember, at last our Songs shall be louder than our Cries.   

CHAP. 15. How it increaseth their spiritual wisdom.  
12 Our suffereings make us teachable and increase in us spiritual wisdom. He delivereth the poor in his affliction, and openeth their ear in trouble, job 36.15. And again, He openeth the ears of men even by their corrections, job 33.16. We are best instructed when we are most afflicted; Paul's blindness took away his blindness, and made him see more into the way of life; then could all his learning at the feet of Gamaliel. And what saith Naaman upon the cleansing of his Leprosy? Now I know there is no God in all the earth but in Israel. O happy Syrian that was at once cured of his Leprosy and his misprision of God. The Prodigal son regarded not his Father's admonition so long as he enjoyed prosperity; That which makes the body smart, makes the soul wise. Algerius the Martyr could say out of experience, He found more light in the dungeon, then without in all the world: Yea, what will not affliction teach us, when even the savagest Beasts are made quiet and docible with abating their food, and rest, or by adding of stripes? Even as the Clay with water, and the Iron with fire, are made pliable and apt to receive impression from the workman; Even so when we are soaked in the floods of sorrow, and softened in the fire of affliction, we are aptest to receive the impression of God's Law into our hearts, when he speaks unto us by his Ministers; If the Lord breaks us in pieces with the Blow of his justice, then let the Seedsmen (his Ministers) sow the seed of his Word, we shall receive it through the furrows of our ears into the ground of our hearts, and grow up in wisdom and saving knowledge; yea the soul waxeth, as the body waineth, and is wisest to prescribe when the bones and sinews are weakest to execute: neither do we hereby become wise for our own souls good only, but affliction makes us wise and able to do others good also that are in any the like affliction. Blessed be God (saith Saint Paul) which comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God 2 Cor. 1.4. Yea the whole Church, and every particular member thereof have their wisdom and knowledge improved even by their greatest enemies. If Arius & Sabellius had not vexed the Church, the deep mysteries of the Trinity had not been so accurately cleared by the Catholic Doctors. Subtle arguments well answered, breed a clear conclusion; heresy makes men sharpen their wits the better to confute it; as Wormwood though it be bitter to the taste, yet it is good to clear the eyes: yea further, the very storms of persecution make us look to our tackling, patience; and to our Anchor, Hope; and to our Helm, Faith; and to our Card, the Word of God; and to our Captain, Christ: whereas security, like a calm, makes us forget both our danger and deliverer. Experience is the best informer, which makes Martin Luther say, When all is done, tribulation is the plainest and most sincere divinity. And another most emphatically, That Prayer, Reading, Meditation, and temptations, make a Divine. So that to be altogether exempt from misery, is a most miserable thing.   

CHAP. 16. How it increaseth their patience.  
13 BEcause the malice of our enemies makes for the increase of our patience, We rejoice in tribulation, saith Paul, knowing that tribulation bringeth forth patience, Rom. 5.3. My brethren, saith S. james, count it exceeding joy when ye fall into diverse temptations, knowing that the trial of your faith bringeth forth patience, james 1.2, 3. Thus the malice of our enemies doth both prove and improve our patience: see it exemplified in job and David, whose practice doth most excellently confirm this point; you know job was not so miserable in his afflictions, as happy in his patience, job 31.35, 36, 37. And David after he had been so many years trained up in the School of Affliction, and exercised with continual sufferings from innumerable enemies of all sorts, became a wonder of patience to all succeeding Ages: as take but notice of his carriage towards Shimei, and you will say so; when this his impotent Subject cursed and cast stones at him and all his Men of war, called him Murderer, wicked man, etc. he was so far from revenging it, when he might so easily, or suffering others, that you shall hear him make that an argument of his patience which was the exercise of it, Behold, my son (saith he) which came forth of my bowels seeketh my life; how much more now may this Benjamite do it, 2 Sam. 16.11. The wickedness of an Absalon may rob his Father of comfort, but shall help to add to his Father's goodness: ●t is the advantage of great crosses, that they swallow up the lesser. One man's sin cannot be excused by another's, the lesser by the greater: if Absalon be a Traitor, Shimei may not curse and rebel; but the passion conceived from the indignity of a stranger, may be abated by the harder measure of our own. A weak heart faints with every addition of succeeding trouble, the strong recollects itself, and is grown so skilful that it bears off one mischief with another: as in the Fable, when the new and old Cart went together, the new made a creaking noise under the load, and wondered at the silence of the old, which answered, I am accustomed to these burdens, therefore bear them, and am quiet. So, what a degree of patience have some men attained unto? What a load of injuries can some Christians digest, that have been frequent in sufferings, and long exercised in the School of Affliction? Not that they bear them out of baseness or cowardliness because they dare not revenge, but out of Christian fortitude because they may not; they have so conquered themselves that wrongs cannot conquer them. Nay we read of some Ethnics that could say this of themselves. When Alcibiades told Socrates that he could not suffer the frowardness and scolding of Xanthippe as he did, Socrates answered, but I can, for I am accustomed to it. And we read, that Aristides after his exile, did not so much as note them that were the cause of his banishment, though he were now advanced above them. Yea Diogenes, rather than want exercise for his patience, would crave alms of dead men's statues; for being demanded why he did so, he answered, That I may learn to take denials from others the more patiently. Now if we can therefore suffer because we have suffered, we have well profited by our afflictions, otherwise not; to show that there is nothing so hard and difficult but may be attained to by use and custom: give me leave to clear it by some familiar instances. We know the custom of any hardship (whether it be labour, cold, or the like) makes it easy and familiar: you shall have a common Labourer work all day, like a Horse, without once sweeting or being weary. Let a Scholar or Gentleman but dig one quarter of an hour, you must give him leave to take breath all the day after. The face that is ever open, yea, the eye that is twice as much open as shut, is able perpetually to endure the coldest wind can blow, when as the rest of the parts would complain of the least blast that is cold. Let him that is next neighbour to the Belfry tell me, whether ringing doth so molest his silent sleep now, as formerly. Yea, the fall of the River Nilus which makes a new comer stop his ears, to the natural inhabitants is not so much as heard. At Milton near Sittingborne in Kent, is (or lately was) one William Allen a Tailor, that eats between 30. and forty grains of Opium every day, the tithe whereof would kill him that is not accustomed thereunto, neither can he sleep (no not live) without it; he began but with one grain, and so increased the quantity as the operation and quality of it decreased. If any question the truth of this, they need but repair to the sign of the Rose in Bucklers Bury and be satisfied: but this is nothing, for you have slaves in the Turkish Galleys, that will eat near an Ounce at a time as if it were bread. Neither, in my judgement, is it less rare for men to drink a Pottle or a Gallon of the richest old Canary every day, as is usual with some of our Sack-drinkers and Good-fellows, without the least inflammation; it hath no other operation in them then a cup of Six hath with me, or hath had with them in diebus illis.  
To conclude, as that Maid which Pliny speaks of, by an accustomary picking Spiders off the Wall and eating them, digested them into nourishment: And as Mithridates by his accustomed eating of poison, made his body unpoisonable. So the godly, notwithstanding they are by nature as a wild As●e Colt, as Zophar speaks, job 11.22. Yet by their frequent and accustomary suffering of injuries these wild Asses are made tame, & the ablest to carry burdens of any creature: yea, though they were once as fierce and cruel as Wolves, Leopards, Lions, & Bears, and as mischievous as Asps, and Cockatrices; yet Christ will so change their natures, partly by his word, and partly by his rod of affliction, that they shall now be as apt to suffer evil as they have been to offer it: What else means the Prophet, when he tells us that the Wolf shall dwell with the Lamb, and the Leopard with the Kid, and the Lion with the Calf, so that a little child shall lead them; that the Cow and the Bear, and the Lion and the Bullock, shall eat straw together; that the sucking child shall play upon the hole of the Asp, and the wained child shall put his hand upon the Cockatrice hole, Isay 11.6. and so forward. And so you see that according to the ancient proverbial speech, Use makes perfectness; and that custom is not unfitly called a second nature. wouldst thou then attain to an unconquerable patience, and be able to undergo great trials hereafter, accustom thyself to a silent suffering of thy present and smaller griefs, tongue provocations and the like. If with Milo thou shalt but take up a Calf, some small cross, and enjoin thyself to carry the like every day a little, in process of time thou shalt be able to carry an Ox, the strongest and biggest affliction can come.   

CHAP. 17. Reasons of Patience. That the godly are patient in suffering of wrongs, because innocent.  
NOw that some may be persuaded to make this use of their sufferings, and that we may also put to silence the ignorance of others (foolish men who are mistaken in judging of this matter, supposing it a base thing to suffer injuries unrevenged) see the Reasons which deservedly makes God's children so patiently to suffer wrongs that the men of the world never dream of: And how through the study of virtue and Christian prudence, they make the servile passions of their minds (fear and anger) subject to the more worthy faculties of their souls, reason and understanding.  
We bear their reproaches and persecutions patiently.  
Either in regard of 

of Ourselves.  
Our Enemies.  
Ourselves and our Enemies.  
Our Enemies and Others.  
GOD.  
CHRIST, and the Saints.   

In regard of ourselves.  
1 Because We are innocent.  
2 Because It is more laudable to forgive then to revenge.  
3 Because Suffering is the only way to prevent suffering.  
4 Because Our sins have deserved it, and a far greater affliction.  
5 Because Our sufferings are counterpoised and made sweet, with more than answerable blessings.  
6 Because Our patience brings a reward with it.    
First, they bear the slanders and reproaches of wicked men patiently, for that they are false and so appertain not unto them. Socrates being railed upon, and called by one all to naught, took no notice of it, and being demanded a reason of his patience, said, it concerns me not, for I am no such man. Diogenes was wont to say when the people mocked him, They deride me, yet I am not derided, I am not the man they take me for. This reason is of more force from the mouth of an innocent Christian. If a rich man be called poor, or a sound Christian, hypocrite, he slights it, he laughs at it, because he knoweth the same to be false, and that his Accuser is mistaken; whereas if a Beggar be called, bankrupt, or a dissembler, hypocrite, he will winch, and kick, and be most grievously offended at it. Marius was never offended with any report that went of him, because if it were true it would sound to his praise; if false, his life and manners should prove it contrary. And indeed, the best confutation of their slanders, is not by our great words, but by our good works. Sophocles being accused by his own children, That he grew Dotard, and spent their patrimonies idly, when he was summoned did not personally appear before the Magistrates, but sent one of his new Tragedies to their perusal, which being read, made them confess, This is not the work of a man that dotes. So against all clamours and swelling opprobies, set but thine innocency and good life; thou needest do no more. That body which is in good health, is strong, and able to bear the great storms and bitter cold of Winter, and likewise the excessive and intemperate heat of the Summer: but with a crazy and distempered body it is far otherwise. Even so, a sound heart and clear conscience will abide all trials; in prosperity it will not be lifted up, in adversity it will not be utterly cast down: whereas the corrupt heart and festered conscience, can endure nothing; even a word if it be pleasing puffs him up with pride; if not, it swells him with passion: no greater sign of innocency when we are accused then mildness: as we see in joseph, who being both accused and committed for forcing of his Mistress, answered just nothing we read of, Gen. 39, 17, 18. And Susanna, who being accused by the two Elders of an heinous crime (which they alone were guilty of) never contended by laying the fault upon them, but appeals unto God whether she were innocent or no. The History of Susanna, Vers. 42, 43. And Hanna, whose reply to Ely, when he falsely accused her of drunkenness was no other, but Nay my Lord count not thy Handmaid for a wicked woman, 1 Sam. 1.15, 16. Neither is there a greater Symptom of guiltiness, than our breaking into choler, and being exasperated when we have any thing laid to our charge, witness Cain, Gen. 49. That Hebrew which struck his fellow, Exod. 2.13.14. Saul, 1 Sam. 20.32, 33. Abner, 2 Sam. 3.8. jeroboam, 1 King. 13.4. Ahab, 1 Kings 22.27. Amazia, 2 Chron. 25.16. Vzziah. 2 Chron. 26 19 Herod the Tetrarch, Luke 3.19.20. The men of Nazareth, Luke 4.28, 29. The Pharisees, john 8.47.48. And the High Priest and Scribes, Luke 20, 19, 20. And this is one reason why the former are compared to Sheep and Lambs (Emblems of innocency) which being harmed will not once bleat, and the latter unto Swine, which will roar and cry if they be but touched. But to leave these Swine and return to the men we were speaking of.  
A good conscience is not put out of countenance with the false accusations of slanderous tongues: it throweth them off, as Saint Paul did the Viper, unhurt. Innocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge; the breastplate of righteousness, the brazen wall of a good conscience feareth no such Canons. The Conscionable being railed upon, and reviled by a foul mouth, may reply as once a Steward to his passionate Lord, when he called him Knave, etc. Your Honour may speak as you please, but I believe not a word that you say, for I know my myself an honest man. Yea, suppose we are circled round with reproaches, our consciences knowing us innocent, like a constant friend, takes us by the hand and cheers us against all our miseries. A just man, saith Chrysostome, is impregnable, and cannot be overcome, take away his wealth, his good parts cannot be taken from him, and his treasure is above; cast him into prison and bonds, he doth the more freely enjoy the presence of his God; banish him his Country, he hath his conversation in Heaven, kill his body, it shall rise again: so he fights with a shadow that contends with an upright man.  
Wherefore, let all who suffer in their good names, if conscious and guilty of an enemy's imputations, repent and amend; if otherwise, contemn them, own them not so much as once to take notice thereof: yea, seeing God esteems men as they are, and not as they have been; although formerly thou hast been culpable, yet now thou mayest answer for thyself as Paul did for Onesimus, Though in time passed I was unprofitable, yet now am I profitable: and oppose to them that sweet and divine sentence of sweet and holy Bernard, Tell me not Satan what I have been, but what I am and will be. Or that of Beza in the like case, Whatsoever I was, I am now in Christ a New Creature, & that is it which troubles thee, I might have so continued long enough ere thou wouldst have vexed at it, but now I see thou dost envy me the grace of my Saviour. Or that Apothegme of Diogenes to a base fellow, that told him he had once been a forger of money, whose answer was, 'Tis true, such as thou art now; I was once, but such as I am now thou wilt never be. Yea, thou mayst say, by how much more I have formerly sinned, by so much more is God's power and goodness now magnified. As S. Augustine hearing the Donatists revile him for the former wickedness of his youth, answered, The more desperate my disease was, so much the more I admire the Physician: Yea, thou mayst yet strain it a peg higher, and say, the greater my sins were, the greater is my honour▪ as the Devils which Mary Magdalen once had, are mentioned for her glory. Thus if we cannot avoid ill tongues, let our care be not to deserve them, and 'tis all one as if we avoided them.   

CHAP. 18. That it is more laudable to forgive, than revenge.  
2 BEcause it is more generous and laudable to forgive, than revenge: certainly in taking revenge a man is but even with his enemy, but in passing it over he is superior to him, for it is a Princes▪ part to pardon; yea quoth Alexander, There can be nothing more noble, than to do well to those that deserve evil. Princes use not to chide when Ambassadors have offered them undecencies, but deny them audience; as if silence were the way royal to correct a wrong. And certainly he enjoys a brave composedness, that seats himself above the flight of the injurious claw.  
Agathocles, Antigonus, and Caesar, being great Potentates, were as little moved at vulgar wrongs, as a Lion at the barking of Curs: and who so truly noble as he that can do ill and will not? You'll confess then 'tis Princely to disdain a wrong; and is that all? No, forgiveness saith Seneca, is a valiant kind of revenge: and none are so frequent in pardoning as the courageous. He that is modestly valiant, stirs not till he must needs, and then to purpose: who more valiant than joshua? and he held it the noblest victory to overcome evil with good: for the Gibeonites took not so much pains in coming to deceive him, as he in going to deliver them. And Cicero more commends Caesar for overcoming his own courage in pardoning Marcellus, than for the great victories he had against his other enemies. Yea, a dominion over ones self, is greater than the Grand Signiory of Turkey. And indeed, for a man to overcome an enemy, and be overcome by his own passions, is to conquer a petty Village with the loss of a large City. Yea, if the price or honour of the conquest is rated by the difficulty; then to suppress anger in thyself, is to conquer with Hercules one of the Furies; To tame all passions is to lead Cerberus in chains: and to endure afflictions and persecutions strongly and patiently, is with Atlas, to bear the whole world on thy shoulders, as saith the Poet. Every Beast and Vermin can kill: it is true prowess and honour to give life, and preserve it. Yea, a Beast being ●narl'd at by a Cur, will pass by as scorning to take notice thereof. ay, but is it wisdom so to do? Yes, none more wise than Solomon: and he is of opinion; That it is the glory of a man to pass by an offence, Pro. 19.11. We fools think it ignominy and cowardice to put up the lie without a stab; a wrong without a challenge: but Solomon, to whose wisdom all wise men will subscribe, was of another judgement. And Pittacus the Philosopher holds, That pardon is better than revenge, inasmuch as the one is proper to the spirit, the other to a cruel Beast. How Socrates whom the Oracle of Apollo pronounced the wisest man alive, and all the rest of Philosophers approved of it, both by judgement and practice; We shall have occasion to relate in the reasons ensuing. No truer note of a wise man than this; he so loves as if he were to be an enemy, and so hates as if he were to love again; as with fire, the light stuff and rubbish kindles sooner than the solid and more compact; see anger doth sooner inflame a fool than a man composed in his resolutions. This the Holy Ghost witnesseth, Eccles. 7.9. Be not thou of a hasty spirit to be angry: for anger resteth in the bosom of fools. Some have no patience to bear bitter scoffs: their noses are too tender to endure this strong and bitter Wormwood of the brain. Others again like tiled houses, can admit a falling spark unwarmed; it may be coals of Juniper without any danger of burning. Now what makes the difference? the one hath a good head-piece and is more solid, the other are covered with such light dry straw that with the least touch they will kindle and flame about your troubled ears: and when the house is on fire, it's no disputing with how small a matter it came. I confess I find some wise men extremely passionate by nature, as there is no general rule but admits of some exceptionns: and these as they are more taken with a joy, so they taste a discontent more heavily. And others again none of the wisest, who are free from being affected: and as they never joy excessively, so they never sorrow inordinately but have together less mirth and less mourning, like patient Gamesters winning and losing are all one. But for the most part it is otherwise. Yea, impatience is the Cousin German to frenzy. How oft have we heard men that have been displeased with others tear the name of their Maker in pieces?  
And lastly, this of all others is the most divine and Christian like revenge, witness our Saviour Christ, who even then triumphed over his enemies, when most they seemed to triumph over him, Col. 2.15. And the Martyrs who are said by the Holy Ghost to overcome the great Dragon, that old Serpent called the Devil and Satan, in that they loved not their lives unto the death, Revel. 12.11. And holy David, who when he had Saul at his mercy, instead of cutting off his head, as his servants persuaded him, only cut off the ●●p of his Garment, and after, thought that too much also. And at another time when the Lord had closed him into his hands, finding him asleep in the Fort, instead of taking away his life, as Abishai counselled him, he took away his Spear, and instead of taking away his blood from his heart, he takes a pot of water from his head. That this kind of revenge for a man to find his enemy at an advantage, and let him depart free, is generous and noble, beyond the capacity of an ordinary man; you may hear Saul himself confess, 1 Sam. 24.17. to 23. Again, when the King of Syria sent a mighty. Host to take Elisha, and the Lord had smote them all with blindness, and shut them into Samaria, what doth the Prophet? Slay them? no. Indeed the King of Israel would fain have had it so, his fingers itched to be doing: but Elisha commanded bread and water to be set before them, that they might eat and drink, and go to their Master, 2 King. 6.22.  
So we see the cudgel is not of use, when the Beast but only barks: nay, tell me, how wouldst thou endure wounds for thy Saviour, that canst not endure words for him? if when a man reviles thee thou art impatient, how wouldst thou afford thy ashes to Christ, and write patience with thine own blood.   

CHAP. 19 That suffering is the only way to prevent suffering.  
3 BEcause suffering is the only way to prevent suffering. Revenge being one of those remedies which (not seldom) proves more grievous than the disease itself? When once Xanthippe the Wife of Socrates, in the open street plucked his cloak from his back; some of his acquaintance counselled him to strike her: Yea (quoth he) you say well, that while we are brawling and fight together, every one of you may clap us on the back and cry, ho, well said, to it Socrates: yea, well done Xanthippe, the wisest of the twain. When Aristippus was asked by one in derision, where the great high friendship was become that formerly had been between him and Estines? he answers, it is asleep, but I will go and awake it, and did so, lest their enemies should make it a matter of rejoicing. When Philip of Macedon was told that the Grecians spoke evil words of him, notwithstanding he did them much good, and was withal counselled to chastise them; he answers, Your counsel is not good; for if they now speak evil of us having done them go odonely, what would they then if we should do them any harm? And at another time being counselled either to banish or put to death one who had slandered him; he would do neither of both, saying, It was not a sufficient cause to condemn him, and for banishing, it was better not to let him stir out of Macedonia where all men knew that he lied, thou to send him among strangers, who not knowing him, might admit his slanders for truth. And this made Chrysippus when one complained to him that his friend had reproached him privately, Answer: Ah, but chide him not, for than he will do as much in public. Neglect will sooner kill an injury than revenge. These tongue-Squibs or crackers of the brain will dye alone if we revive them not: the best way to have them forgotten by others, is first to forget them ourselves. Yea, to contemn an enemy, is better than either to fear him or answer him. When the Passenger gallops by, as if his fear made him speedy, the Cur follows him with open mouth and swiftness; let him turn to the brawling Cur and he will be more fierce; but let him ride by in a confident neglect, and the Dog will never stir at him, or at least will soon give over and be quiet. To vex other men is but to tutor them how they should again vex us. Wh●n two friends fall out, if one be not the wiser, they turn love into anger and passion, passion into evil words, words into blows, and when they are fight, a third adversary hath a fair advantage to insult over them both. As have you not sometimes seen two Neighbours like two Cocks of the Game peck out one another's eye to make the Lawyer's sport; it may be kill them. As while judah was hot against Israel, and Israel hot against judah, the King of Syria smote them both; at least Satan that common and arch-enemy will have us at advantage. For as man delighteth when two Dogs, or two Cocks are a fight, to encourage them and prick them forward to the combat. Even so doth Satan deal with us; controversies like a pair of Cudgels are thrown in by the Devil, and taken up by malcontents, who baste one another while he stands by and laughs. Yea, as the Master of the Pit oft sets two Cocks to fight together unto the death of them both; and then after mutual conquest suppeth per-chance with the fighters bodies. Even so, saith Gregory doth the Devil deal with men. He is an enemy that watcheth his time, and while we wound one another, he wounds and wins all our souls. Thus like the Frog and the Mouse in the Fable, while men fight eagerly for a toy, the Ki●e comes, that Prince and chief Fowl that ruleth in the Air▪ and snatcheth away both these great warriors; or like two Emmets in the Molehill of this earth, we fight for the mastery, in mean while comes the Robin-red-breast and picks both up, and so devours them. But on the other side, by gentleness we may as much pleasure ourselves. It is said of Aristides when he perceived the open scandal which was like to arise by reason of the contention sprung up between him and Themistocles, that he besought him mildly after this manner; Sir, we both are no mean men in this Commonwealth; our dissension will prove no small offence unto others, nor disparagement to ourselves; wherefore good Themistocles let us be at one again; and if we will needs strive, let us strive who shall excel other in virtue and love. And we read of Euclides, that when his Brother (in a variance between them) said, I would I might dye if I be not revenged of thee; he answered again, nay let me dye for it, if I persuade thee not otherwise before I have done: by which one word he presently so won his brother's heart, that he changed his mind, and they parted friends. And this was David's way of overcoming, 1 Sam. 24. He whose Harp had wont to quiet Saul's frenzy, now by his kindness doth calm his fury, so that now he sheds tears instead of blood: here was a victory gotten and no blow stricken. The King of Israel set bread and water before the host of the King of Syria, when he might have slain them, 2. Kin. 6.23. What did he lose by it, or had he cause to repent himself? No: he did thereby so prevent succeeding quarrels, that as the Text saith, The bands of Aram came no more into the Land of Israel; so every wise Christian will do good to them that do hurt to him; yea, bless and pray for them that curse him, as our Saviour adviseth: neither is he a fool in it, for if grace comes (and nothing will procure it sooner than prayers and good examples) though before they were evil enemies; now they shall neither be evil nor enemies. It was a witty answer of Socrates, who replied when one asked him, why he took such a man's bitter railing so patiently; It is enough for one to be angry at a time. For if a wise man contend with a foolish man, saith Solomon, whether he be angry or laugh, there is no rest, Pro, 29.9. Whereas gentle speech appeaseth wrath, and patience bridleth the secret prattlings of mockers, and blunteth the points of their reproach. Rage is not engendered but by the concurrence of cholers, which are easily produced one of another, and borne at an instant. When the stone and the steel meets, the issue engendered from thence is fire: whereas the Sword of anger being struck upon the soft pillow of a mild spirit, is broken. The shot of the Cannon hurts not wool and such like yielding things, but that which is hard, stubborn and resisting. He is fuller of passion than reason, that will flame at every vain tongues puff. A man that studies revenge keeps his own wounds green and open, which otherwise would heal and do well. Anger to the soul is like a coal on the flesh or garment; cast it off suddenly it doth little harm, but let it lie, it frets deep. Wherefore saith one, their malice shall sooner cease than my unchanged patience. A small injury shall go as it comes, a great injury may dine or sup with me, but none at all shall lodge with me; for why should I vex myself because another hath vexed me? That were to imitate the fool that would not come out of the pound, saying, they had put him in by Law, and he would come out again by Law: or Ahab, who because he could not have his will on Naboth, would be revenged on himself. As the mad man tears his own hair because he cannot come at his enemies: or little children, who one while forbear their meat if you anger them; another time if you chance to take away but one of their Gugawes amongst many other toys which they play withal, will throw away the rest, and then fall a puling and crying out right. Or Dogs which set upon the stone that hath hurt them with such ireful teeth that they hurt themselves more than the thrower hurt them; and feel greater smart from themselves than from their enemy: which makes Archelaus say, it is a great evil, not to be able to suffer evil. And a worthy Divine of ours, I will rather suffer a thousand wrongs than offer one, I will suffer an hundred rather than return one, I will suffer many ere I will complain of one, and endeavour to right it by contending; for saith he, I have ever found, that to strive with my Superior is furious, with my equals, doubtful, with my inferior, sordid and base, with any full of unquietness. Satyrus, knowing himself choleric, and in that whirry of mind apt to transgress, when he but suspected ill language from any, he would stop his ears with wax, lest the sense of it should cause his fierce blood to seethe in his distempered skin. And good reason; for the Emperor Nerva, by passionate anger got a Fever that killed him. And the Emperor Valentinianus died by an eruption of blood through anger. And Vinceslaus King of Bohemia, in his rage of choler against his Cupbearer fell into a palsy that killed him. Again, Caesar, although he could moderate his passions having in that civil garboil intercepted a packet of Letters written to Pompey, from his Favourites, broke them not open but burnt them immediately. And Pompey committed those Letters to the fire before he read them, wherein he expected to find the cause of his grief. All three upon wise and mature ground, that they might not play booty against themselves in furthering an enemy's spite. And certainly if we well consider it, we shall meet with vexations enough that we cannot avoid if we would never so fain. And yet some (as if they did delight to vex their own souls) will be very inquisitive to know what such an one said of them in private: but had they as much wit as jealousy, they would argue thus with themselves; small injuries I would either not know, or not mind, or knowing them I would not know the Author; for by this I may mend myself and never malice the person.  
I might go on and show you that Greece and Asia were set on fire for an Apple. That not a few have suffered a sword in their bowels, because they would not suffer the lie in their throats. As how few of these Salamanders who are never well, but when they are in the fire of contention, are long lived? The Raven, the Elephant, and the Hart, which have no gall: (Patient Christians) one of them outlive many of the other. But two and twenty yards is enough for a piece.   

CHAP. 20. That they bear injuries patiently, because their sins have deserved it, and a far greater affliction.  
4 HE suffers his enemy's reproaches and persecutions patiently, because his sins have deserved it, and a far greater affliction. David felt the spite of his enemies, but acknowledgeth his sin to be the cause, 2 Sam. 16.11. Yea, their revile and persecutions happily bring to his remembrance, that himself before his conversion, hath likewise censured, reviled, or persecuted others. It may be his natural, spiritual, or political parents, in some kind or other: as who can plead innocency herein? Dion of Syracuse being banished came to Theodorus Court a suppliant, where not presently admitted he turned to his companion with these words, I remember I did the like when I was in the like dignity. When thou receivest an injury, remember what injuries thou hast offered: look not to be exempt from the same wrongs which thou hast done; for he that doth wrong may well receive it: we may well suffer patienly, when we know we suffer justly. To look for good and to do bad, is against the law of Retaliation. Now if we make this use of our sufferings, what more precious than the reproaches of an enemy? for thereby we shall sooner and more plainly hear of our faults than by a friend; although neither in a good manner nor to a good end. We have great need (quoth Diogenes) of faithful friends or sharp enemies. Every one hath use of a Monitor, but friends in this kind are so rare, that no wise man would willingly forgo his enemy at any rate.  
This being premised, namely that we endure nothing from our enemies, but that we have justly deserved from God. Yea, that we are more beholding to our greatest enemies touching the knowledge of ourselves, than the best friend we have; how should we not with David refuse to revenge ourselves in case any wicked Shimei rail, curse, or cast stones at us, have we never so much power and opportunity to do it? Yea, admit some, Abishai would do it for us, how should we not say, let him alone, suffer him to curse, for the Lord hath bidden him, 2 Sam. 16.11. It hath always been the manner of God's people to look up from the stone to the hand which threw it, and from the effect to the cause. What saith joseph to his envious brethren that sold him into Egypt; ye sent not me hither, but God, Gen. 45.8. And job being robbed by the Sabeans, they being set on by Satan, doth not say, the Devil took away, or the Sabeans took away, but the Lord hath taken away, job. 1.21. And David speaking of his son Absoloms treason, I was dumb and said nothing; why? because it was thy doing. Psal. 39.9. And what think you was the reason our Saviour Christ held his peace and answered nothing, as the Text saith, but suffered his enemies, The Chief Priests, Scribes, and Pharisees, and Pilate, to revile him, and crucify him; but to approve the equity and justice of God the Author thereof? for although it were blasphemy to say he was a sinner; yet taking upon him the sins of the whole world, he knew those sins had deserved as much, and therefore he is silent, Mat. 26.62, 63. It's true, other reasons are given; as that he answered nothing, because it was now his time to suffer, not to do; his work was now to be crucified, and not to be dignified; or as another, he spoke not a word to Herod, because Herod had taken away his voice in beheading john Baptist: but this without doubt was the main reason. Even in like manner it is with the truly gracious; they being wronged do not suffer rage to transport them as it doth beasts, to set upon the stone or weapon that hath hurt them, but they look higher, even to God that occasioned it. Or if they be angry, they turn their malice from the person which punisheth them, to the sin by whi●● and for which he came to have leave and power to punish them; and to themselves for committing such sins. It is not the punishment, but the cause of it makes them sorrowful: and if in case they do return an answer, it is after the manner of Epictetus, who would not deny the sins his enemy taxed him with, but reproves his ignorance rather, in that being unacquainted with the infinity of his crimes, he lays only two or three to his charge; whereas indeed he was guilty of a Million: or according to Philip of Macedon his example, who would not punish Nicanor, although he openly spoke evil of him, saying, when he heard thereof, I suppose Nicanor is a good man, it were better to search whether the fault be in us or no: so no sooner shall an holy man's enemy accuse him of hypocrisy, pride, passion, covetousness; etc. but he will go to God, and accuse himself, and complain, I am so indeed; yea, with Paul, I am the chief of all sinners, I am more vile than his terms can make me, and I much marvel my punishment is no greater than to hear a few ill and bitter words. And indeed one would think whatsoever is not pain nor sufferance, or admit it be pain and sufferance, so long as it is not a curse, but a cross, may well be borne without grumbling. What said that Gentleman in Athens to his friends, when Ashuerus came and took away half his Plate, as he was at dinner with them, they admiring that he was not a whit moved thereat? I thank God, quoth he, that his Highness hath left me any thing. Yea, Mauricius that good Emperor, when he, his wife, and his five sons were taken, his wife and sons put to death, and himself waiting for the like fatal stroke, could conclude thus, Just art thou, O Lord, in all thy ways, and holy in all thy works, as it is in the Psalms. And a Martyr, when he was burning at a stake; Welcome flames, my sin hath deserved more than here I can be able to suffer. And certainly they are angry with Heaven for justice, that are angry with them for injustice. Wherefore if thou hast been heretofore so simple a● to return like for like, henceforward lay thy hand upon thy mouth, and say with job, Once have I spoken, but I will answer no more, ye●, twice, but I will proceed no further, job 40.4.5. I will not so much consider how unjust man is that gives the wrong, as how just God is that guideth it. And this would be our meditation in all other cases, namely, to think whose hand strikes, whether by a Pleurisy, or a Fever, or a Sword, or what ever the Instrument be; and to conclude, the blow is Gods, whatsoever, or whomsoever is used as the weapon: yea, it comes not without our desert, for God is just; nor shall be without our profit, for God is merciful. And he that doth not argue thus, comes short of the very Heathen. For Socrates could tell the Athenians, when they condemned him to dye, that they could do nothing but what the gods permitted, and nature had before ordained. And in common reason, can a Clock go without a weight to move it, or a keeper to set it? no.   

CHAP. 21. They are patient because their sufferings are counterpoised and made sweet with more than answerable blessings.  
5 HE beareth the cross patiently, because it is counterpoised and made sweet with more than answerable blessings. What saith job? Shall we receive good at the hands of God, and not evil? he was content to eat the crust with the crumb. Indeed his wife (like the wicked) would only have fair weather; all peace and plenty, no touch of trouble: but it is not so with the godly, who have learned better things. Who will not suffer a few stripes from a father, by whom he receiveth so much good, even all that he hath? Diogenes would have no nay, but Antisthenes must entertain him his Scholar, insomuch that Antisthenes to have him gone was forced to cudgel him, yet all would not do: he stirs not, but takes the blows very patiently, saying, Use me how you will, so I may be your Scholar and hear your daily discourses I care not. Much more may a Christian say unto God, Let me enjoy the sweet fruition of thy presence, speak thou peace unto my conscience, and say unto my soul, I am thy salvation, and then afflict me how thou pleasest, I am content, yea, very willing to bear it: for these are privileges which make Paul happier in his chain of Iron, than Agrippa in his chain of Gold; and Peter more merry under stripes, than Caiphas upon the judgement-seat. Yea, if we well consider the commodity it brings, we shall rather wish for affliction, than be displeased when it comes, Col. 1.24. For it even bringeth with it the company of God himself, I will be with you in tribulation saith God to the disconsolate soul, Psal. 91.15. When Sidrack, Mishack, and Abednego were cast into the fiery Furnace, there was presently a fourth came to bear them company, and that was God Himself, Dan. 3.23. to 27. Yea, God is not only with them to comfort them in all their tribulations, 2 Cor. 1.4. but in them: for at the same time when the Disciples were persecuted, they are said to be filled with joy, and with the Holy Ghost, Acts 13.52. And as our sufferings in Christ do abound, so our consolation also aboundeth through Christ, 2 Cor. 1.5. And lastly he doth comfort us according to the days we are afflicted, and according to the years we have seen evil, Psal. 90.15. And if so, our sufferings require patience with thankfulness, as it fared with job. The Lord hath taken some comfort from us, but hath much more given unto us: therefore blessed be the name of the Lord. So Satan and the World may take many things from us, as they did from job: but they can never take away God from us that gives all, and therefore blessed be the name of the Lord.  
Besides we look for a Crown of glory, to succeed this wreath of Thorns: but if we are never tried in the field, never set foot to run the race of patience, how can we look for a Garland? Ten repulses did the Israelites suffer before they could get out of Egypt, and twice ten more before they could get possession of the promised Land of Canaan. And as many did David endure before he was invested in the promised kingdom: many lets came before the Temple was re-edified.  
All men would come to Heaven, but they do not like the way; they like well of Abraham's bosom, but not of Dives door. But God seeth it fit for us to taste of that cup of which his Son drank so deep, that we should feel a little what sin is, & what his love was; that we may learn patience in adversity, as well as thankfulness in prosperity, while one scale is not always in depression, nor the other lifted ever high; while none is so miserable, but he shall hear of another that would change calamities with him.   

CHAP. 22. That they are patient, because patience brings a reward with it.  
6 BEcause patience in suffering brings a reward with it, in reason a man would forgive his enemy even for his own sake, were there no other motive to persuade him: for to let pass many things of no small moment, as that if we forgive not, we can do no part of God's worship that is pleasing to him: for we cannot pray aright, 1 Tim. 2.8. We cannot communicate in the Sacrament, but we make ourselves guilty of Christ's blood, 1 Cor. 11.27. Matthew 5.24. We cannot be good hearers of the word, james 1.21. and that it maketh a man captive to Satan, Ephes. 4.26, 27. and many the like: If ye forgive men their trespasses (saith our Saviour) your heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Mat. 6.14, 15. So he that will not be in charity shall never be in Heaven. And why should I do myself a shrewd turn, because another would? Yea, when we pray to God to forgive us our trespasses, as we also forgive them that trespass against us, and do not resolve to forgive our brethren; we do in effect say: Lord condemn us, for we will be condemned: whereas he that doth good to his enemy, even in that act doth better to himself. It is a singular sacrifice to God, and well pleasing to him to do good against evil, and to succour our very enemy in his necessity. But we may perchance heap coals of fire upon the others head, Rom. 12.20. though we must not do it with an intent to make his reckoning more, but our reckoning less?  
Again, Blessed is the man, saith S. james, that endureth temptation (viz. with patience) for when he is tried, he shall receive the Crown of life, james 1.12. And this made M●ses not only patient in his sufferings, but joyful, esteeming the rebuke of Christ greater riches than all the treasures of Egypt. For saith the Text, he had respect unto the recompense of the reward, Heb. 11.26. And well it might; for whereas the highest degree of suffering is not worthy of the least and lowest degree of this glory, Rom. 8.18. S. Paul witnesseth, that our light affliction which is but for a moment (if it be borne with patience) causeth unto us a far most excellent and eternal weight of glory; while we look not on the things that are seen, but on the things which are not seen, 2 Cor. 4.17, 18. Where note the incomparableness and infinite difference between the work and the wages, light affliction receiving a weight of glory, and momentany afflictions eternal glory; answerable to the reward of the wicked, whose empty delights live and dye in a moment; but their insufferable punishment is interminable and endless: their pleasure is short, their pain everlasting; our pain is short, our joy eternal. What will not men undergo, so their pay may be answerable? The old experienced Soldier fears not the rain and storms above him, nor the numbers falling before him, nor the troops of enemies against him, nor the shot of thundering Ordnance about him, but looks to the honourable reward promised him. When Philip asked Democritus, if he did not fear to lose his head, he answered, No: for (quoth he) if I die, the Athenians will give me a life immortal; meaning, he should be statued in the treasury of eternal fame: if the immortality (as they thought) of their names, was such a strong reason to persuade them to patience, and all kind of worthiness; what should the immortality of the soul be to us? Alas, virtue were a poor thing, if fame only should be all the Garland that did crown her: but the Christian knows, that if every pain he suffers were a death, and every cross an hell, he shall have amends enough. Why, said Ambrose on his death bed, we are happy in this, we serve a good Master, that will not suffer us to be losers. Which made the Martyrs such Lambs in suffering, that their persecutors were more weary with striking, than they with suffering. And many of them as willing to dye as dine. No matter (quoth one of them) what I suffer on earth, so I may be crowned in heaven. I care not, quoth another, what becometh of this frail Bark my flesh, so I have the passenger, my soul, safely conducted. And another▪ 
If at night thou grant me Lazarus boon,  
Let Dives dogs lick all my sores at noon.  And a valiant Soldier going about a Christian achievement; my comfort is, though I lose my life for Christ's sake, yet I shall not lose my labour, yea, I cannot endure enough to come to Heaven. Neither do they think that God is bound to reward them any way for their sufferings; no, if he accepts me when I have given my body to be burned (saith the believer) I may account it a mercy.  
Thus hope refresheth a Christian, as much as misery depresseth him; it makes him defy all that men or devils can do, saying, take away my goods, my good name, my friends, my liberty, my life, and what else thou canst imagine; yet I am well enough, so long as thou canst not take away the reward of all, which is an hundred fold more even in this world, and in the world to come life everlasting, Mark 10.29, 30.  
Now if this be so, how should we not with a great deal of comfort and security, pass through a sea of troubles, that we may come to that haven of eternal rest? How should we not cheer up one another, as jewel did his friends in banishment, saying, This world will not last ever? And indeed we do but stay the tide, as a fish left upon the fands. Ob. I but in the mean time my sufferings are intolerable, saith the fainting soul. Answer: Sol. It is no victory to conquer an easy and weak cross; these main evils have crowns answerable to their difficulty, Rev. 7.14. No low attempt a starlike glory brings; but so long as the hardness of the victory shall increase the glory of the triumph, endure it patiently, cheerfully.  
2 Secondly, as patience in suffering brings an eternal reward with it in Heaven, so it procureth a reward here also: suffer him to curse, saith David touching Shemei, (here was patience for a King to suffer his impotent subject, even in the heat of blood and midst of war to speak swords, and cast stones at his Sovereign, and that with a purpose to increase the rebellion, and strengthen the adverse part) but mark his reason: It may be the Lord will look upon mine affliction, and do me good: Why? even for his cursing this day, 2 Sam. 16.12. And well might he expect it, for he knew this was God's manner of dealing: as when he turned Balaams' curse into a blessing upon the children of Israel, Num. 23. And their malice who sold joseph to his great advantage. Indeed these Shem●is and Balaams' whose hearts and tongues are so ready to curse and rail upon the people of God, are not seldom the very means to procure a contrary blessing unto them; so that if there were no 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 add many examples to the former, as how the malice of Haman turned to the good of the jews: the malice of Achitophel to the good of David, when his counsel was turned by God into foolishness: 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, john 9.34. The malice of Herod to the Babes, whom he could never have pleasured so much with his kindness, as he did with his cruelty; for where his impiety did abound, there Christ's pity did superabound, translating them from their earthly mother's arms in this valley of tears, unto their heavenly Father's bosom in his Kingdom 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 envy. And that of the Arians to Paphnutius, when they put out one of his eyes for withstanding their Heresy: whom Constantine the Emperor, even for that very cause, had in such reverence and estimation, that he would often send for him to his Court, lovingly embracing him, and greedily kissing the eye which had lost his own sight, for maintaining that of the Catholic Doctrine: so that we cannot devise to pleasure God's 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 eternal life, Mark 10.29, 30. But admit patience should neither be rewarded here nor hereafter; yet it is a sufficient reward to itself: for hope and patience are two sovereign and universal remedies for all diseases. Patience is a counterpoison or antipoison for all grief. It is like the Tree which Moses cast into the waters, Exod. 15.25. for as that Tree made the waters sweet, so patience sweetens affliction; it is as Lord to the lean meat of adversity. The taste of goods or evils doth greatly depend on the opinion we have of them, and contentation, like an old man's spectacles, makes those characters easy 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 pain itself (saith the Philosopher) is in our power if not to be disannulled, yet at least to be diminished through patience: Patience is like a golden shield in the hand, to break the stroke of every cross, and save the heart though the body suffer. A sound spirit, saith Solomon, will bear his infirmity, Prov. 18.14. Patience to the soul is as the lid to the eye; for as the lid being shut, when occasion requires, saves it exceedingly; so patience intervening between the soul and that which it suffers, saves the heart whole, and cheers the body again. And therefore, if you mark it, when you can pass by an offence, and take it patiently and quietly, you have a kind of peace and joy in your heart, as if you had gotten a victory, and the more your patience is, still the less your pain is; for as a light burden at the arms end weigheth heavier by much than a burden of trouble weight, if it be borne on the shoulders which are made to bear; so if a man set patience to bear his cross, the weight is nothing to what it would be if that were wanting; wherefore, saith one, being unable to direct events, I govern myself, and if they apply not themselves to me, I apply myself 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 learn this lesson! then would they find that patience can no less 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 carnal conceit, yea, altogether impossible to flesh and blood. If thou art only beholding to nature, and hast nought but what thou broughtest into the world with thee, well mayest thou envy at it, but thou canst never imitate it; for to speak 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, enabled me so to bear your contumelies, and undergo 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 less than a miracle for Zacheus, a man both rich and covetous, to give half his goods to the poor, and make restitution with the residue, and all this in his health. It was a great miracle that joseph, in the arms of his Mistress should not burn 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 own life to be Christ's Disciple. It is a great miracle to rejoice in tribulation and smile death in the face. It is a great miracle that of fierce and cruel Wolves, Bears, Lions, we should be transformed into meek Lambs, and harmless Doves: and all this by the foolishness of preaching Christ crucified. Indeed they were no miracles, if Nature could produce the like effects: but she must not look to stand in competition with grace. Saint Paul before his conversion, could do as much as the proudest natural man of you all; his words are, If any other man thinketh that he hath whereof he might trust in the flesh, much more ●, Phil. 3.4. Yet when he speaketh of patience and rejoicing in tribulation, he showeth, 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 himself he could do 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? seek 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 lack in this kind, let him Ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him, james 1.5. Wouldst thou pray that thou mayst be heard, Ask in faith and waver not, for he that wavereth is like a wave of the Sea, tossed of the wind, and carried away, Verse 6. Wouldst thou have faith? be diligent to hear the word preached, for Faith comes by hearing, Rom. 10.17. Unto him therefore that is able to do exceeding abundantly above all that we can ask or think, I commend thee.   

CHAP. 23. Because our enemies are ignorant.  
2. Reasons in regard of our enemies are three. 

1 because They are ignorant.  
2 because They are rather to be pitied, than maligned or reckoned of.  
3 because Their expectation may not be answered.    
1 HE well considers the ignorance of his enemies, who being carnal, fleshly, unregenerate, cannot discern the spiritual objects at which they are offended. Father forgive them (saith our SAVIOUR of his enemies) for they know not what they do, Luke 23.24. Socrates being persuaded to revenge himself of a fellow that kicked him, answered, if an Ass had kicked me, should I have set my wit to his, and kick him again; or if a Mastiff had bitten me, would you have me go to Law with him? And when it was told him another time, that such an one spoke evil of him, he replied; alas the man hath not as yet learned to speak well; but I have learned to contemn what he speaks. Diogenes being told that many despised him, answered; It is the wise man's portion to suffer of fools. Aristotle, being told that a simple fellow railed on him, was not once moved, but said, let him beat me also being absent, I care not; we may well suffer their words, while God doth deliver us out of their hands: for if we go on in a silent constancy, say our ears be beaten, yet our hearts shall be free. And this heroical resolution had Saint Paul, that chosen Vessel; I pass very little to be judged of you; (meaning blind sensualists) or of man's judgement; he that judgeth me is the Lord, 1 Cor. 4.3, 4. I regard not (quoth Plato) what every one saith, but what he saith, that seeth all things. Cato was much ashamed if at any time he had committed any thing dishonest, but else, what was reproved by opinion only, never troubled him; yea, when a fool struck him in the Bath, and after, being sorry for it, cried him mercy, he would not come so near revenge, as to acknowledge he had been wronged; Light injuries are made none by a not regarding. The ignorant multitude among the jews, said, that S. john had a Devil, and that Christ was a Glutton and a wine bibber; But what saith he by way of answer; Wisdom is justified of her Children, Matth. 11.18, 19 For if the whole world do contemn a generous Christian, he will even contemn that contempt, and not think it worthy a room in his very thoughts, that common receptacle or place of entertainment. And indeed, he that le's lose his anger upon every occasion, is like him that lets go his Hawk upon every bait. Besides, we may apprehend it a wrong, when it is none, if we take not heed: for those things pass many times for wrongs in our thoughts, which were never meant so by the heart of him that speaketh. Words do sometimes fly from the tongue, that the heart did never hatch nor harbour; Wherefore, unless we have proofs that carry weight and conviction with them, let not our apprehension grow into a suspicion of evil; else while we think to revenge an injury, we may begin one, and after that repent our misconceptions; And it is always seen, that a good man's constructions are ever full of charity and favour; either this wrong was not done, or not with intent of wrong; or if that, upon misinformation; or if none of these, rashness the ●ault, or ignorance shall serve for an excuse. And indeed, in things that may have a double sense, it is good to think the better was intended; for so shall we both keep our friends, and quietness.   

CHAP. 24. Because they are rather to be pitied than maligned, or reckoned of.  
2 BEcause their adversaries are rather to be contemptuously pitied, than maligned or reckoned of; and that whether we regard their present, or future estate.  
Concerning the present; If a man distracted (and so are wicked men touching spiritual things) do rail on us, we are more sorry for him, than for ourselves: let us do the like in a case not unlike. When julian in a mock asked Maris Bishop of Chalcedon, why his Galilean god could not help him to his sight, he replied, I am contentedly blind, that I may not see such a Tyrant as thou art. Anger alone, were it alone in them, is certainly a kind of baseness and infirmity, as well appears in the weakness of those Subjects in whom it reigneth, as Children, Women, Old folks, sick folks, yea a soar disease of the mind. Socrates, hidding good speed to a dogged fellow, who in requital of his kind salutation, returned him a base answer, the rest of his Company railing on them fellow, were reprehended by Socrates, in this manner; If any one (quoth he) should pass by us diseased in his body, or distracted in his mind, should we therefore be angry? or had we not more cause to be filled with joy and thankfulness, that we ourselves are in better case? What need we return railing for railing? All the harm that a common Slanderer can do us with his foul mouth, is to shame himself. What need had David to load himself with an unnecessary weapon? one sword can serve both his enemy and him: Goliahs' own weapon shall serve to behead the Master; so this man's own tongue ●hall serve to accuse himself, and acquit thee. Yea, as David had Goliath to bear his sword for him; so thy very enemy shall carry for thee both Sword and Target, even sufficient for defence, as well as for offence.  
Wherefore in these cases it hath been usual for God's people, to behave themselves like dead Images, which though they be railed on and reviled by their enemies, yet have ears, and hear not; mouths, and speak not; hands, and revenge not; neither have they breath in their nostrils, to make reply, Psal. 115.5, 6, 7. If you will see it in an example, look upon David; he was as deaf and dumb at reproach, as any stock, or stone. They that seek after my life (saith he) lay snares, and they that go about to do me evil, talk wicked things all the day (sure it was their vocation to backbite and slander) but I was as deaf, & heard not; and as one dumb, which doth not open his mouth. I was as a man that heareth not, and in whose mouth are no reproofs, Psal. 38.12, 13. This innocent Dove was also as wise as a Serpent, in stopping his ears, and refusing to hear the voice of these blasphemous Enchanters, charmed they never so wisely.  
And as touching their future estate; Fret not thyself (saith David) because of the wicked men, neither be envious for the evil doers; for they shall soon be cut down like grass, and shall wither as the green herb, Psal. 37.1, 2. This doth excellently appear in that remarkable example of Samaria, besieged by Benhadad, and his Host, 2 Kings 7.6, 7. And thus are they to be contemned and pitied while they live; and when they die.  
3 After death, the Lord knoweth how to deliver the godly out of temptation (saith Peter) & to reserve the unjust unto the day of judgement to be punished, 2 Peter 2.9. Upon this consideration, when Dionysius the Tyrant had plotted the death of his Master Plato, and was defeated by Plato's escape out of his Dominions; when the Tyrant desired him in writing not to speak evil of him, the Philosopher replied: That he had not so much idle time as once to think of him, knowing there was a just God would one day call him to a reckoning. The Moon looks never the paler when Wolves howl against it; neither is she the slower in her motion, howbeit some Shepherd or Lion may watch them a good turn.  
4 And lastly, if we consider our own future estate, we have no less cause to contemn their evil words; for it is not material to our well or ill being, what censures pass upon us; the tongues of the living avail nothing to the good or hurt of those that lie in their graves; they can neither diminish their joy, nor yet add to their torment (if they find any,) there is no Common Law in the new jerusalem; their truth will be received, though either plaintiff or defendant speaks it. Nay, suppose they should turn their words into blows, and (instead of using their tongues) take up their swords and kill us, they shall rather pleasure than hurt us. When john Baptist was delivered from a double prison, of his own, of Herod's, and placed in the glorious liberty of the Sons of God, what did he lose by it? His head was taken off, that it might be crowned with glory; he had no ill bargain of it, they did but hasten him to immortality: and the Churches daily prayer is, Come Lord jesus, come quickly. Yea, what said blessed Bradford? In Christ's cause to suffer death, is the way to Heaven on horseback; which hath made some even slight the sentence of death, and make nothing of it. It is recorded of one Martyr, that hearing the sentence of his condemnation read, wherein was expressed many several tortures, of starving, kill, boiling, burning, and the like, which he should suffer; he turns to the people, and with a smiling countenance says; And all this is but one death: and each Christian may say (of what kind soever his sufferings be,) The sooner I get home, the sooner I shall be at ease.   

CHAP. 25. That their expectation may not be answered.  
3 BEcause he will not answer his enemy's expectation; in which kind he is revenged of his enemy, even while he refuseth to revenge himself. For as there is no such grief to a jester or juggler, as when he doth see that with all his jests, tricks, and fooleries, he cannot move mirth, nor change the countenances of them that see and hear him; so there can be no greater vexation to a wicked and malicious enemy, then to see thee no whit grieved nor moved at his malice against thee; but that thou dost so bear his injuries, as if they were none at all. Yea, he which makes the trial, shall find that his enemy is more vexed with his silence, than if he should return like for like.  
Dion of Alexandria was wont to take this revenge of his enemies; amongst whom there was one, who perceiving that by injuring and reviling of him he could not move him to impatience, whereby he might have more scope to rail; went and made away with himself, as Brusonius reports. And Mountain tells us of a Citizen that having a Scold to his Wife, would play on his Drum when she brawled, and rather seem to be pleased with it, than angry; and this for the present did so mad her, that she was more vexed with herself, than with him: but when she saw how it succeeded, and that this would not prevail, in the end it made her quite leave off the same, and prove a loving wife, that so she might overcome him with kindness, and win him to her bow, by bending as much the other way; that so, like a prudent Wife, she might command her Husband by obeying. And whosoever makes the trial, shall find, that Christian patience, and magnanimous contempt, will in time either drain the gall out of bitter spirits, or make it more overflow to their own disgrace: so that the best answer is either silence, or laughter; or if neither of these will do, a Cudgel. The best answer to words of scorn and petulancy, saith learned Hooker, is Isaac's Apology to his brother Ishmael, the Apology which patience and silence make, (no Apology) and we have our Saviour's precedent for it: for when false witnesses rose up and accused him falsely before the Priests, Scribes, and Elders, it is said, that jesus held his peace: that infinite wisdom knew well, how little satisfaction there would be in answers, where the Sentence was determined, where the Asker is unworthy, the Question captious, words bootless, the best answer is silence. Let our Answer then to their Reasons be, No; to their scoffs nothing. And yet when the slanders which light on our persons rebound to the discredit of our profession, it behoveth us not to be silent in answering truly, when as our adversaries are eloquent in objecting falsely; an indignity which only toucheth our private persons, may be dissembled; as Austin replied to Petillian; Possumus esse in his copiosi pariter, sed nolumus esse pariter vani. But in the other case, the retorting of a poisoned weapon into the adversaries own breast, is laudable.  
It is the weakness of some good natures (the more is the pity) to grieve and to be angry at wrongs received, and thereby to give advantage to an enemy. But what would malice rather have, than the vexation of them whom it persecutes? We cannot better please an adversary, than by hurting ourselves: and this is no other than to humour envy, to serve the turn of those that malign us, and to draw on that malice, whereof we are already weary: whereas carelessness puts ill will out of countenance, and makes it withdraw itself in a rage, as that which doth but shame the Author, without hurt of the Patient. In a causeless wrong, the best remedy is contempt of the Author.   

CHAP. 26. Because it is for our credit to be evil spoken of by them, and would be a disparagement to have their good word.  
●. Reasons jointly respecting ourselves and our enemies are two, 

1 Because it Were a disparagement to have their good word.  
2 Because it Is the greatest praise to be dispraised of them.    
1 Because it were a great disparagement unto the godly, if they should have the good word and approbation of wicked men.  
2 Secondly, because it is the greatest praise unto the godly, to be dispraised of the wicked. These two reasons being near of kin, in speaking of them I will cast both into the similitude of a IN, which is joined together at one end, branched in the middle. And first to join them both together.  
The condemnation and approbation of wicked men, is equally profitable and acceptable to good men: for every word they speak of the conscionable, is a slander, whether it be good or evil: whether in praise or dispraise, his very name is defiled by coming into their mouths: or if this do not hold in all cases, yet (as a Reverend Divine saith) it is a praise to the godly, to be dispraised of the wicked; and a dispraise to be praised of them; their dispraise is a man's honour, their praise his dishonour: so that when deboysed persons speak ill of a man, especially their Minister, the worse the better; for to be well spoken of by the vicious, and evil by the virtuous; to have the praise of the good, and the dispraise of the bad, is all one in effect, as Solomon showeth; They that forsake the Law (saith he) praise the wicked; but they that keep the Law, set themselves against them, Proverbs 28.4.  
Thus much of both Reasons jointly, now of each severally; and First, That it is a disparagement to a godly man to be well spoken of by the wicked.  
When it was told Antisthenes, that such an one who was a vicious person, spoke good words of him, he answered, What evil have I done, that this man speaks well of me? To be praised of evil men (saith Bion the Philosopher) is as evil, as to be praised for evil doing. Out of which consideration our Saviour Christ rejected the evil spirits testimony, which though it were truth, yet he would not suffer the Devil to say, Thou art the Christ the Son of God, or that Holy One, but rebuked him sharply, and enjoined him to hold his peace, Luke 4.35. No, he would not suffer the Devils at another time to say, That they knew him, Vers. 41. And good reason, for he knew that the Devils commendations would prove the greatest slander of all. Neither would S. Paul suffer that maid which had a spirit of Divination, to say, he was the Servant of the most high God, which showed them the way of salvation, Acts 16.17, 18. well knowing that Satan did it to this end, that by his testimony and approbation, he might cause them (which formerly believed his doctrine) to suspect him for an Impostor and Deceiver, and that he did his miracles by the help of some Familiar spirit. And indeed, if the good report of wicked men, who are set on work by Satan, did not derogate from the godly, or from the glory of God, Satan should be divided against himself; and, if Satan be divided against himself, saith ou● Saviour, how shall his Kingdom stand? Now we know he seeketh to advance his Kingdom by all possible means, and conseque●●●ly in this.  
Wherefore if we enjoy any wicked man's love, and have his good word, we may justly suspect ourselves are faulty in one kind or other; for 'tis sure he could not do so, except he saw something in us like himself. If every thing were unlike him, how is it possible he should love us? Difference breeds disunion, and sweet congruity is the Mother of love. This made Aristotle, when a Rakeshame told him, he would rather be hanged by the neck, than be so hated of all men as he was, reply, And I would be hanged by the neck, ere I would be beloved of all, as thou art; And Photion, to ask, when the people praised him, what evil have I done? It was a just doubt in him, and not an unjust in any that are virtuous like him, which occasioned one to say; their hatred I fear not, neither do I regard their good will.  
Secondly, a wicked man's tongue is so far from being a slander, that it makes for our credit, to be evil spoken of by them. To be evil spoken of by wicked men, saith Terence, is a glorious and laubable thing; and another, It is no small credit with the vile, to have a vile estimation. As a wicked man's glory is his shame; so the godly man's shame (for doing good) is his glory: and to be evil spoken of for well-doing, is peculiar to good men, as Alexander used to speak of Kings. Yea, saith Epictetus, It is the highest degree of reputation, for a man to hear evil when he doth well. And job is of his judgement, which makes him say, If mine adversary should write a book against me, would I not take it upon my shoulder, and bind it as a Crown unto me? Yes, I would, etc. job 31, 35, 36, 37. And who having the use of Reason (especially sanctified) will not conclude), that Religion and holiness must needs be an excellent thing, because it hath such enemies as wicked men and wicked spirits? What saith that Ethnic in Seneca, in this behalf; Men speak evil of me, but evil men. It would grieve me if Marcus Cato, if wise Lae●ius, if the other Cato, or either of the Scipios should speak so of me, but this as much comforts me: for to be disliked of evil men, is to be praised for goodness. O happy art thou, saith Picus Mirandula, who livest well amongst the bad; for thou shalt either win them, or silence them, or exasperate them. If thou win them, thou shalt save their souls, and add to thy own glory; If thou silence them, thou shalt diminish of their torment, and prevent the contagion of their sin; If thou exasperated them thereby to hate and traduce thee for thy goodness, then most happy, for thou shalt not only be rewarded according to the good which thou dost, but much more according to the evil which thou sufferest. And S. Peter; If any man suffer as a Christian (that is, for righteousness sake) let him not be ashamed; but let him glorify God in this behalf, 1 Pet. 4.15, 16. The reason is given by Saint Austin, with whom this speech was frequent; They that backbite me, etc. do against their wills increase my honour, both with God and good men. Alas, the dirty feet of such Adversaries, the more they tread and rub, the more lustre they give the figure graven in gold; their causeless aspersions do but rub our glory the brighter. And what else did judas, touching Mary, when he depraved her in our Saviour's presence, for pouring that precious ointment on his feet? john 12. which was the only cause that in remembrance of her it should be spoken to her praise, whersoever the Gospel should be preached throughout the whole world, Mar. 14.9. O what a glorious renown did the Traitor's reproach occasion her? Now to make some use of this point: If the language of wicked men must be read like Hebrew, backward, and that all good men do so for the most part, it being a sure rule, that whosoever presently gives credit to accusations, is either wicked himself, or very childish in discretion; then let us count their slanders, scoffs and reproaches the most noble and honourable badges and ensigns of honour and innocency that can be: And in case we are told that any such person doth rail on us, let our answer be, he is not esteemed, nor his words credited of the meanest believer which understands any thing of Satan's wiles; And thus we see, that a man of a good life needeth not fear any who hath an evil tongue, but rather rejoice therein; for he shall be praised of Angels in Heaven, who hath, by renouncing the world, eschewed the praises of wicked men on earth.   

CHAP. 27. Because our enemies may learn, and be won by our example.  
4 IN the fourth place, one reason why we bear injuries so patiently, is, That our enemies and others may learn and be won by our example, which oft prevails more than precept: As how many Infidels were won to the Christian Faith, by seeing Christians endure the flames so patiently? Wherefore in all things (saith Paul to Titus) show thyself an example of good works, Tit. 2.7. Under the general of good works is included Patience, as one main special. The servant of the Lord must not strive (saith Paul to Timothy) but must be gentle towards all men, suffering the evil men patiently, instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, 2 Tim. 2.24, 25. Aristippus being demanded, why he took so patiently Dionysius spitting in his face, answered, the Fishermen to take a little Gudgeon, do abide to be imbrued with slime and salt water; And should not I, a Philosopher, suffer myself to be sprinkled with a little spittle, for the taking of a great Whale?  
A word seasonably given, after we have received an injury, like a Rudder sometimes steers a man quite into another course. The nature of many men is forward to accept of peace, if it be offered them, and negligent to sue for it otherwise; They can spend secret wishes upon that which shall cost them no endeavour; unless their enemy yields first, they are resolved to stand out. But if once their desire and expectation be answered, the least reflection of this warmth makes them yielding and pliable; We need not a more pregnant example than the Levites father in Law; I do not see him make any means for reconciliation; but when remission came home to his door, no man could entertain it more thankfully, seeing such a singular example of patience, and good condition in his Son. When Iron meets with Iron, there is a harsh and stubborn jar; but let wool meet that rougher mettle, this yielding turns resistance into embracing; Yea a man shall be in more estimation with his enemy (if ingenious) having vanquished him this way, then if he had never been his enemy at all. Thy greatest enemy shall, if he have any spark of grace, confess ingeniously to thee, (as Saul once to David) Thou art more righteous than I, for thou hast rendered me good, and I have rendered thee evil. And such a conquest is like that which Euagrius recordeth of the Romans, namely; That they got such a victory over Chosroes, one of the Persian Kings, that this Chosroes made a Law; That never after any Kings of Persia should move war against the Romans. Actions salved up with a free forgiveness, are as not done: Yea, as a bone once broken, is stronger afters well setting; so is love after such a reconcilement.  
But this is not all; for happily it may (and not a little) further Gods glory, and make Satan a loser: as thus, let us shake off their slanders, as Paul did the Viper; and these Barbarians, which now conceive so basely of God's people, will change their minds, and say we are petty gods; Yea, will they say, surely theirs is a good, and holy, and operative Religion, that thus changes and transforms them into new Creatures. The hope whereof should make us think no endeavour too much. For if Zopyrus the Persian was content (and that voluntarily) to sustain the cutting off his nose, ears, and lips, to further the enterprise of his Lord Darius against proud Babylon; what should a Christian be willing to suffer, that the Lord of Heaven and Earth's cause may be furthered against proud Lucifer, and all the powers of darkness? But suppose thy patient yielding produceth no such effect, as may answer these or the like hopes, yet have patience still, and that for two reasons.  

1 First, seem you to forget him, and he will the sooner remember himself.  
2 It oft falls out, that the end of passion is the beginning of repentance. Therefore if not for his sake, yet at least for thy own sake be silent; and then in case thou hearest further of it from another, if ill, beware of him, but condemn him not, until thou hearest his own Apology, for 
Who judgement gives, and will but one side hear,  
Though he judge right, is no good justicer.     

CHAP. 28. Because they will not take God's Office out of his hand.  
5. Reasons in regard of God are three. The 

1 hath respect to his Office.  
2 hath respect to his Commandment.  
3 hath respect to his Glory.    
Reason,  
1 Because he will not take God's Office out of his hand, who saith, avenge not yourselves, but give place unto wrath, for vengeance is mine, and I will repay it, Rom. 12.19. Peter speaking of our Saviour Christ, saith, When he was reviled, he reviled not again; when he suffered, he threatened not, but committed it to him that judgeth righteously, 1 Peter 2.23. And the holy Prophet of himself, I return not reviling for reviling, for on thee, O Lord, do I wait, thou wilt hear me, my Lord, my God; meaning, if I call to thee for a just revenge, Psal. 38.13, 14, 15. If the Lord see it meet that our wrongs should be revenged instantly, he will do it himself; as he revenged the Israelites upon the Egyptians: and so that all standers by shall see their fault, in their punishment, with admiration. Now I know, saith jethro, that the Lord is greater than all the gods; for as they have dealt proudly with them, so are they recompensed, Exod. 18.11. And as once he revenged David's cause upon Nabal, For about ten days after the Lord smote Nabal that he died, saith the Text: and it follows, when David heard that Nabal was dead, he said, Blessed be the Lord, that hath judged the cause of my rebuke at the hand of Nabal, and hath kept his servant from evil; for the Lord hath recompensed the wickedness of Nabal upon his own head, 1 Sam. 25.38, 39 And that infinite wrong of railing Shimei, being left to the Lord, he did revenge it; in giving Shimei up to such a stupidity, that he ran himself wilfully upon his own deserved and shameful death. And if the Lord thus revenge the cause of David's personal wrong, much more will he revenge his own cause: for in this case I may say to every child of God which suffereth for Religion sake, as jahaziel by the Spirit of God said unto all judah, the inhabitants of jerusalem, and King jehosaphat; The battle is not yours, but Gods, wherefore you shall not need to fight in this battle, stand still, move not, and behold the salvation of the Lord towards you, 2 Chron. 20.15, 17. Yea, it stands upon Christ's honour to maintain those that are in his work. I but, saith the weak Christian, I am so wronged, reviled, and slandered, that it would make a man speak, like Aeagles that famous wrestler, that never spoke before in his life. Answer, There is no such necessity. For first: Who ever was, that was not slandered? Secondly: let him speak evil of thee, yet others shall not believe him; or if the evil and ignorant do; yet report from wise and good men shall speak thee virtuous. Yea, Thirdly: though of some the slanderer be believed for a while, yet at last thy actions will outweigh his words; and the disgrace shall rest with the intender of the ill. The constancy of a man's good behaviour vindicates him from ill report: how ever, revenge not thyself in any case: for by revenging thine own quarrel, thou makest thyself, both the judge, the Witness, the Accuser, and the Executioner. If thou wilt see what God hath done, and what he can and will do, if there be like need: hear what Ruffinus and Socrates write of Theodosius in his wars against Eugenius.  
When this good Christian Emperor saw the huge multitude that was coming against him, and that in the sight of man there was apparent overthrow at hand, he gets him up into a place eminent, and in the sight of all the Army falls down prostrate upon the Earth, beseeching GOD, if ever he would look upon a sinful creature, to help him at this time of greatest need: whereupon there arose suddenly such a mighty wind, that it blew the Darts of the enemies back upon themselves, in such a wonderderfull manner, that Eugenius with all his Host was clean discomfited, and seeing the power of Christ so fight for his people, was forced in effect to cry out, as the Egyptians did, God is in the cloud, and he fighteth for them.  
Thus God either preventeth our enemies, as here he did; or delivereth his servants out of persecution, as he did Peter; or else if he crowneth them with Martyrdom, as he did Stephen; he will in his Kingdom of Glory give them instead of this bitter a better inheritance; pro veritate morientes, cum veritate viventes.  
Wherefore in this and all other ca●es, cast thy burden upon the LORD, and say with the Kingly Prophet, I will lay me down in peace, for it is thou Lord only that makest me dwell in safety.   

CHAP. 29. Because they have respect unto God's Commandment.  
2 BEcause they have respect unto God's Commandment, who saith, By your patience possess your souls, Luke 21.19. Be patient towards all men, 1 Thess. 5.14. And Let your patient mind be known unto all men, Phil. 4.5.  
See, saith Paul, that none recompense evil for evil unto any man, 1 Thes. 5.15. And again, Be not overcome with evil, but overcome evil with goodness, Rom. 12.21. Yea, saith our Saviour, Love your enemies, do well to them that hate you, bless them that curse you, and pray for them which hurt you, Luke 6, 27, 28. And in case thine enemy hunger, instead of adding to his affliction give him bread to eat; if the thirst, give him water to drink, or else thou breakest God's commandment touching patience, Pro. 25.21. Rom. 12.20. and consequently art in the sight of God a transgressor of the whole Law; and standest guilty of the breach of every Commandment james 2.10, 11. We know the frantic man, though he be sober eleven months of the year, yet if he rage's one, he cannot avoid the imputation of madness: If so, let our revenge be like that of Elisha's to the Amorites, instead of smiting them, set bread and water before them. Or like that of Pericles, who as Plutarch reports, when one had spent the day in railing upon him at his own door, lest he should go home in the dark, caused his man to light him with a Torch. And to do otherwise is Ammonite-like, to entreat those Ambassadors ill, which are sent in kindness and love: for these afflictions are Gods Ambassadors, and to handle them ruffely, yea, to repine or grudge against them, is to entreat them evil. And certainly, as David took it not well when the Ammonites ill entreated his Ambassadors; so God will not take the like well from thee, 1 Chron. 19 But secondly, as the Law of God binds us to this, so doth the Law of Nature: Whatsoever you would that men should do unto you, even so do you unto them, Mat. 7.12. Our Saviour doth not say, do unto others, as others do unto you; but as you would have others do unto you. Now if we have wronged any man, we desire that he should forgive us, and therefore we must forgive him, Lex Tu●●nois was never a good Christian Law. If I forgive not, I shall not be forgiven, Mark, 11.26. So to say of our Enemies, as Samson once of the Philistines▪ Even as they did unto me, so have I done unto them, is but an ill plea. For the Law of God, and the Law of Nature forbids it; and doth not the Law of Nations also? Yes, throughout the whole world, either they have no Law, or else a Law to prohibit men from revenging themselves.  
Oppression or injury may not be righted by violence, but by Law: the redress of evil by a person unwarranted, is evil.  
Ob. But thou wilt say, the Law doth not provide a just remedy in all cases of injury, especially in case of reproach and slander, which is now the Christians chief suffering; or if in part it doth, yet he that is just cannot be quit in one Term or two. Nay, if he have right in a year, it is counted quick dispatch; ●nd he is glad that he met with such a speedy Lawyer.  
Answ. If thou knowest the remedy to be worse than the disease, I hope thou wilt leave it, and commit thy cause to God, who, (if thou wilt give him the like time) will clear thy innocency, and cost th●e nothing.  
When we have suffered some evil, the flesh, our own wisdom, like the King of Israel, 2 Kings 6.21. will bid us return evil to the doer; but the Spirit or wisdom of God, like Elisha, opposeth, and bids us return him good, notwithstanding him evil: But the flesh will reply; he is not worthy to be forgiven; I but saith the Spirit, Christ is worthy to be obeyed, who hath commanded thee to forgive him. Now whethers counsel wilt thou follow? It is not always good to take our own counsel; our own wit often hunts us into the snares, that above all we would sh●n. We oft use means of preservation, and they prove destroying ones. Again, we take courses to ruin us, and they prove means of safety. How many flying from danger have met with death? And on the otherside, found protection even in the very jaws of mischief, that God alone may have the glory. It fell out to be part of Mithridates' misery, that he had made himself unpoysonable. All humane wisdom is defective; nor doth the Fool's Bolt ever miss: whatsoever man thinketh to do, in contrariety is by God turned to be an help of hastening the end he hath appointed him. We are governed by a power that we cannot but obey, our minds are wrought against our minds to alter us. In brief; man is oft his own Traitor, and maddeth to undo himself. Wherefore● take the Spirits and the words direction, Render good for evil, and not like for like, though it be with an unwilling willingness: as the Merchant casteth his goods overboard; and the Patient suffers his arm or leg to be cut off; and say with thy Saviour, Nevertheless, not my will, but thy will be done.  
But yet more to induce thee hereunto, consider in the last place, That to avenge thyself is both to lose God's 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 keep us in all our ways, Psal. 91.11. that is, in the ways of obedience, or the ways of his Commandments. But this is one of the devils ways, a way of sin and disobedience, and therefore hath no promise or assurance of protection: yea, if we want his word, in vain we look for his aid; weftes and strays, we know, are properly due to the Lord of the Soil. And then if in case there shall happen any thing amiss, 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 believer: 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 go unsent: sin 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 amiss; for the assurance of Gods call and protection, when a man's actions are warranted by the Word, will even take away the very fear 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 seldom unwilling to dye, life or death is alike welcome unto him; for he knows, 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 soul, than his life: whereby he tells us, though his tongue express it not, that he expects a worse estate hereafter. How oft doth guiltiness make one avoid, what another would wish in this case? Yea, death was much facilitated by the virtues of a well-led life, even in the Heathen. Aristippus, as I take it, (though I may be mistaken) told the Sailors (that wondered why he was not, as well as they, afraid in a storm) that the odds was much; for they feared the torments due to a wicked life, and he expected the reward of a good one. It's a solid and sweet reason, being rightly applied. Vice draws death with a horrid look, with a whip, and flames, and terrors, but so doth not virtue. And thus much to prove that the godly endure reproaches and persecutions patiently, because God hath commanded them so to do.   

CHAP. 30. That they are patient in suffering of wrongs, for God's glory.  
THe child of God is patient in suffering of wrongs, for God's glory; lest Philosophy should seem more operative in her Disciples, than Divinity in hers; lest nature and infidelity should boast itself 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 show, that Socrates, Plato, Aristippus, Aristotle, Diogenes, Epictetus, Philip of Macedon, Dion of Alexandria, Agathocles, Antigonus, & Caesar, were endued with rare and admirable patience; whereunto I will add four other examples: Philip of Macedon ask the Ambassadors 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 yourself; yet was not moved a jot, for all his might was answerable to his patience: why? he cared not so much to revenge the evil, as to requite the good.  
Polaemon was not so much as appalled at the by thing of a Dog that took away the brawn or calf of his leg; nor Harpalus, to see two of his sons laid ready dressed in a silver Charger, when Astyages 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, he 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 mortal creatures. But what of all this? Let every natural man know, that a continued patience may be different from what is goodness: yea, let the virtues of all these Philosophers be extracted into one essence, and that spirit poured into one man, this Philosopher must be acknowledged to fall short of a complete Christian guided by the Spirit of God. Or if you will 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 near that one precedent laid down in the example of that holy man job, & other servants of God in succeeding ages; and that in five main particulars.  

1 One notable difference between the patience of a Philosopher and a Christian is, They lacked a pure heart, which is the Fountain of all well doing.  
2 Whatsoever they did, was either out of pride to purchase fame to themselves, thinking their patient suffering a kind of merit, or for some other by respect: whereas the child of God doth it in obedience to the Commandment, and thinks when he hath done that, he falls far short of performing his duty.  
3 The aim and end of a Christians patience is God's glory; of a Philosophers, nothing less: for how can they aim at his glory, whom they do not so much as know? And virtues 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 virtues but Splendid● peccata, shining and glistering sins, sins, as it were, in a silken Robe.  
5 The Philosopher, and so all civil and moral men, can forbear; the Christian forgive; they pardon their enemies, we love ours, pray for them, and return good for evil. And if not, we no whit savour of Heaven: For if you love them which love you (saith our Saviour) what thanks shall you have, for even the sinners do the same? (such as see not beyond the clouds of humane reason) But I say unto you which hear, Love your enemies, do well to them that hate you, Luke 6.27, 32, 33. showing, that if we will ever hope for good ourselves, we must return good for evil unto others. And the better to teach us this lesson, he practised it himself, adding example to precept; for when the jews were crucifying of him, be at the same time (though the torments of his passion were intolerable, incomparable, unconceivable) soliciteth God for their pardon, Luke 23.34. And this likewise is the practice of the Saints, who strive to imitate their Master in all things which he did as man: S. Stephen, at the instant while his enemies were stoning of him, kneeled down and prayed, Lord lay not this sin to their charge, Acts 7.60. Where is one thing very remarkable; he stood when he prayed for himself, but kneeled when he prayed for his enemies; hereby showing the greatness of their impiety, which easily could not be forgiven, as also the greatness of his piety. It were easy to abound in examples of this kind; how often did Moses return good unto Pharaoh for his evil, in praying and prevailing with God for him, to the removal of nine several plagues, notwithstanding his cruel oppression? And David, what could he have done for Saul, that he left undone, notwithstanding he so cruelly persecuted him, and hunted after his life. But what do I tell them of these transcendent examples? when I never yet heard or read of that Philosopher, which could parallel Doctor Cooper, Bishop of Lincoln, in an act of patient suffering, who, when his wife had burnt all his Notes, which he had been eight years a gathering, lest he should kill himself with overmuch study, (for she had much a do to get him to his meals) showed not the least token of passion, but only replied, Indeed wife it was not well done, so falling to work again, was eight years more in gathering the same Notes, wherewith he composed his Dictionary: which example, I confess, more admires me, than any that ever I heard of from a man not extraordinarily and immediately inspired and assisted by the Holy Ghost: and ●ure he that could endure this, could endure any thing, whether in body, goods, or good name. I know there are some men (or rather two legged Beasts) that esteem no more of Books and Notes, than Esop's Cock did of the Pearl he found; and these accordingly will say, this was nothing in comparison of what they suffer; as when once a Hot spur was persuaded to be patient as job was, he replied, What do you tell me of job? job never had any suits in Chancery. And thus you see in the first place, that Nature hath but a slow foot to follow Religion close at the heels; that grace and faith transcends reason, as much as reason doth sense; that patience (rightly so called) is a Prerogative royal, peculiar to the Saints. It is well if Philosophy have so much wisdom, as to stand amazed at it.   
2 That it is not true Christian patience, except it flow from a good heart. Secondly, Be done in obedience to God's command. Thirdly, That we aim at God's glory in our sufferings. Fourthly, That it be done in faith. Fifthly, That we forgive, as well as forbear; yea, love, pray for, and return good to our enemies for their evil: which being so, what hath the hotspur to say for himself? And what will become of him, if he repent not, who can afford no time to argue, but to execute? Yea, what hath the more temperate worldling to say for himself, who hath some small piece of reason for his guide? arguing thus, I would rather make show of my passions, than smother them to my cost, which being vented and expressed, become more languishing and weak; better it is to let its point work outwardly, than bend it against ourselves; and in reason, Tallying of injuries is but justice. To which I answer, it is not reason, especially carnal reason, but Religion, which all this while hath been disputed of, which is Divine and supernatural; and that teacheth how good must be returned for evil, and that we should rather invite our enemy to do us more wrong, than not to suffer the former with patience; as our Saviour's words do imply: If (saith he) they strike thee on the one cheek, turn to him the other also; If they sue thee at the Law, and take away thy Coat, let him have thy Cloak also, Matth. 5.39, 40.  
Indeed, the difficulty of the duty, the seeming danger and want of faith in carnal men, weakeneth the force of the strongest reasons; for no more among Ruffians ●ut a word and a blow, among civil men a word and a Writ can you expect. But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah, should such a man 〈◊〉 ●lee? So the true Christian will encounter all discouragements and frightening Alarms thus; should such a man as I fear to do that which my Master, King, and Captain, Christ jesus hath commanded me, which is of more necessity than life itself.  
Here also, if it were as orderly as pertinent, I might take occasion to show another peculiar & proper adjunct belonging to the patience of a Christian, which a Philosopher may sooner envy than imitate; yea, it must put him besides his reason, before he can conceive it possible, namely, That a Christian rejoiceth in his sufferings: We rejoice in tribulation (saith Saint Paul,) knowing that tribulation bringeth forth patience, and patience experience, and experience hope, etc. Rom. 5.3. Yea, S. james goeth yet further, and saith, My brethren, count it exceeding joy, when ye fall into diverse temptations; knowing that the trying of your faith bringeth forth patience, and let patience have her perfect work, that ye may be perfect and entire, lacking nothing, james 1.3, 4. But because this path leads from the way of my intended discourse, come we to the sixteenth Reason.   

CHAP. 31. That they may follow Christ's example, and imitate the patience of the Saints in all Ages.  
16. Reason.  
● IN the sixth and last place, they bear the slanders and reproaches of wicked ●●n patiently, that they may follow Christ's example, and imitate the patience of the Saints in all ages.  
Christ also suffered for you (saith S. Peter) leaving you an example, that you should follow his steps, 1 Pet. 2.21. And it is written of him, that he was oppressed and afflicted, yet did he not open his mouth; he was brought as a Sheep to the slaughter, and as a Sheep before the Shearer is dumb, so opened he not his mouth, Isaiah 53.7. When he was reviled, he reviled not again, when he suffered he threatened not, 1 Peter 2.23. He was called of his enemies, Conjurer, Samaritan, Wine-bibber, etc. was scoffed at, scorned, scourged, and yet he suffered all for us; to the end he might leave us an example, that we should follow his steps. When the jews cried out, crucify him, he out cries, Father, pardon them; being beaten with Rods, crowned with Thorns, pierced with Nails, nailed to the cross, filled with reproaches, as unmindful of all his great griefs, he prayeth for his persecutors, and that earnestly, Father forgive them. Pendebat, & tamen petebat, as S. Augustine sweetly. O patient and compassionate love!  
Thus Christ upon the cross, as a Doctor in his chair, read to us all a lectu●e of patience; for his actions are our instructions: Learn we therefore from him, to suffer 

Innocently.  
Patiently.    
Wilt thou, saith one, look to reign, and not expect to suffer? Why Christ himself went not up to his glory, until first he suffered pain: Or wilt thou, saith S. Cyprian, be impatient, by seeking present revenge upon thine enemies, when Christ himself is not yet revenged of his enemies? Do thou bear with others, God bears with thee; is there a too much which thou canst suffer for so patient a Lord? But to go on; wilt thou follow God's example? Then note, whereas Christ hath in many particulars commanded us to follow his example, yet in no place, saith S. Chrysostome, he inferreth we should be like our heavenly Father, but in doing good to our enemies. And therein resemble we the whole three Persons in Trinity. God was only in the still wind, Christ is compared to a Lamb, the Holy Ghost to a Dove. Now if we will resemble these three persons, we must be softly, Lambs, Doves; but if on the contrary we be fierce, cruel, and take revenge, so using violence, we resemble rather the Devil, who is called a roaring Lion; and the wicked, who are termed Dogs, Wolves, Tigers, etc. But secondly, they are patient in suffering of injuries, that they might imitate the Saints in all ages. They were so, and we are likewise commanded to follow their steps, as in all things which are good, so especially in this. Take my brethren the Prophets, saith S. james, for an example of suffering adversities, and of long patience, james 5.10. Brethren, saith S. Paul to the Thessalonians, Ye are become followers of the Churches of God which in judea are in Christ jesus, because ye have also suffered the same things of your own Countrymen, even as they have of the jews, 1 Thess. 2.14. And to the Philippians, Be ye followers of me, Brethren, and look on them which walk so, as ye have us for an example, Phil. 3.17. And see how he followed his Master's example; for which amongst us so loves his Benefactors, as S. Paul loved his Malefactors? he would do any thing (even be razed out of the book of life) to save them that would do any thing to kill him. Amongst many examples recorded for thy imitation and mine, behold the Patience of job, james 5.11. Abraham, Gen. 20.17, 18. Isaac, Chap. 26.15. joseph, Chap. 39 David, Psal. 38.12. to 15. And lastly of Stephen, who when the jews were stoning him to death, kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge, Acts 7.60. A true Scholar of CHRIST: for first, he prayed for enemies; secondly, for mortal enemies that stoned him; thirdly, in hot blood, at the time when they wronged him most, as being more sorry for their riot, then for his own ruin. Now what is it that we suffer, being compared with their sufferings? even nothing in a manner: Ye have not (saith S. Paul to the Hebrews) yet resisted unto blood: We have passed (saith the Prophet) through fire and water; not fire only, as the three Children; nor water only, as the Israelites, but fire and water, all kind of afflictions and adversities. For shame then let us pass through a little tongue-triall without the least answering or repining.  
Now all ye scoffers, behold the patience of the Saints, and stand amazed. That which you (not for want of ignorance) esteemed base, sottish and unworthy, ye see hath 16. solid Reasons, as so many pillars to support it, and these hewn out of the Rock of God's word. Ye see the child of God is above nature, while he seems below himself; the vilest creature knows how to turn again; but to command himself, not to resist being urged, is more than Heroical. Here then is matter worth your emulation, worthy our imitation.  
Again, behold the reasons why God suffers you to deride, hate, and persecute his people, which are likewise declared to be sixteen in number, and those no less weighty; of which three concern his own glory; Thirteen our spiritual and everlasting good, benefit, and advantage. Yea, reflect yet further, you seed of the Serpent, and see the Original, continuance, properties, causes, ends, and what will be the issue of your devilish enmity against the seed of the Woman? And then if you will go on and perish, your blood be on your own heads, and not on mine; I have discharged my duty.   

CHAP. 32. Rules to be observed touching thoughts, words, and deeds, when we are wronged.  
I must needs confess (may some say) you have showed sixteen solid and substantial reasons of patience, sufficient to persuade any reasonable creature to embrace it, at least in affection; but is it therefore in all cases necessary we suffer injuries, without righting of ourselves, or being angry.  
No: he that makes himself a Sheep, shall be eaten of the Wolf. In some cases tolerations are more than unexpedient, they inspire the party with boldness, and are as it were pulleys to draw on more injuries; bear one wrong, and invite more; put up this abuse, and you shall have your belly full of them. Yea, he that suffers a lesser wrong, many times invites a greater, which he shall not be long without. As how doth David's patience draw on the insolence of Shemei? Evil natures grow presumptuous upon forbearance. In good natures and dispositions, injury unanswered grows weary of itself, and dies in a voluntary remorse; but in those dogged stomaches, which are only capable of the restraints of fear; the silent digestion of a former wrong, provokes a second; neither will a Beef brain fellow be subdued with words. Wherefore mercy hath need to be guided with wisdom, lest it prove cruel to itself.  
Neither doth Religion call us to a weak simplicity, but allows us as much of the Serpent as of the Dove. It is our duty indeed to be simple as Doves, in offending them; but we are no less charged to be wise as Serpents, in defending ourselves: lawful remedies have from God both liberty in the use, and blessing in the success; no man is bound to tender his throat to an unjust stroke. Indeed, when the persecuted Christians complained against their adversaries to julian the Emperor, desiring justice, he answered them as some of our scoffers may do in the like case, It is your Master's commandment that you should bear all kind of injuries with patience. But what did they answer? It is true, he commands us to bear all kinds of injuries patiently, but not in all cases; beside, said they, we may bear them patiently, yet crave the Magistrates aid 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 binds me not, not to censure him for untrusty; and though Love doth not allow suspicion, yet it doth not thrust out discretion; it judgeth not rashly, but it judgeth justly; it is not so sharp sighted, as to see a moat where none is, nor so purblind, but it can discern a beam where it is; the same spirit that saith, Charity believeth all things, 1 Cor. 13. saith also, that a fool believeth all things, and charity is no fool, as it is not easily suspicious, 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 guiltiness which gives the occasion. Wherefore in hearing thy own private and personal 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 meal mouthed in Christ and the Gospel's cause, we are not patient, but zealelesse. Yea, to hold a man's peace when God's 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 own dangers. And certainly no ingenious disposition can be so tender of his own 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 injury, it is said, his meekness was such, that he gave them not a word, Num. 12. But when the people had fallen to idolatry, and he heard them murmur against their Maker, he spares neither Aaron, nor the people, but in a godly fit of zeal takes on at them, yea breaks the Tables in pieces, Exo. 32. A meek Lamb in his own ●ause, a fierce Lion in Gods. And in David, who was a man deaf & dumb and wholly senseless at Shemeis private reproaches, when he cursed him, cast stones at him, called him murderer, & wicked man, 2 Sam. 16. But not so at Goliahs' public revile of God, and his Church, no, not at Michols despising his holy zeal in the public service of God, 2 Sam. 6. In these cases how full of life and spirit, and holy impatiency did he show himself to be?  
3 Touching our actions; whether it be in thine own 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 redress of sin, or to lift up their tongues against the sin, not their hands against the person. Who made thee a judge; is a lawful question, if it meet with a person unwarranted. Object. Every base nature will be ready to offer injuries, where they think they will not be repaid: he will manytimes beat 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 tail between the legs, and run away, every Cur will insult over him; but if he bristell up himself, and stand to it, give but a countersnarle, there's not a Dog dares meddle with him.  
Answ. Nevertheless, avenge not thyself, 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 evil, and for the praise of them that do well: neither doth he bear the sword for nought, Rom. 13.4, 5, 6. 1 Peter 2.14. Now in this case, he that hath endamaged 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 retain them, that I may not induce God to retain mine to him. Have you not seen a Crow stand upon a Sheep's back, pulling off wool from her side: even creatures reasonless know well whom they may be bold with; that Crow durst not do this to a Wolf or a Mastiff; the known simplicity of this innocent beast gives advantage to this presumption; meekness of spirit commonly draws on injuries, and the cruelty of ill natures usually seeks out those, not who deserve worst, but who will bear most. Wherefore patience and mildness 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 harmlessness let me go for a Sheep; but whosoever will be tearing my fleece, let him look to himself.  
Diogenes the Stoic teaching his auditors how they should refrain 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 withal, I fear 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 lawful and expedient. The same which Aristotle affirmed in Philosophy, viz. That choler doth sometime serve as a whetstone to virtue, is made good Divinity by S. Paul, Be angry, but sin not, Ephes. 4.21.  
For Cautions and Rules to be observed, when we appeal 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 assayed all good means of peace and agreement. 3. Thirdly, let not our aim and end be the hurt of our enemy; but, first, the glory of God, secondly, the reformation of the party himself, that so he which is overcome, may also overcome, and (if it may be) others by his example, whereby more than one Devil 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 storm inevitably falling, 'tis good to meet it, and break the force. 4. Let us not be transported either with heat or hate, but begin and follow our suits without anger, or using the least bitterness or extremity against the person of our adversary: as Tilters break their Spears on each others breasts, yet without wrath or intention of hurt; or as Charles the French King made war against Henry the 7th King of England, rather with an Olive branch, than a Laurel branch in his hand, more desiring peace than victory; not using bribery, or any other means to corrupt or hinder justice, but to seek our own right. 5. And lastly, having used this ordinary means that the Lord hath given us for the righting of ourselves, in case we find no redress, let us rest with quietness and meekness therein, without fretting or desire to right ourselves by private revenge, knowing assuredly, that the Lord hath thus ordered the whole matter, either for our correction, or for the exercise of our patience and charity; or that he will take the matter into his own hand, and revenge our cause of such an enemy, far more severely; or for that he means to deal far better with us, if we commit our cause to him, than either ourselves, or any Magistrate could have done.  
To conclude this argument in a word. If thou go to Law.  

Maker Conscience thy Chancery.  
Maker Charity thy judge.  
Maker Patience thy Councillor.  
Maker Truth thy Attorney.  
Maker Peace thy Solicitor.   
And so doing thou shalt be sure to find two friends in thy suit, that will more bestead thee, than any ten judges, namely, God and thy Conscience. God, who being Chief justice of the whole world, can do for thee whatsoever he will, and will do for thee whatsoever is best: thy Conscience which is instead of a thousand good witnesses, a thousand good Advocates, a thousand good juries, a thousand Clerks of the Peace, and Guardians of the Peace to plead, procure, pronounce, record, and assure to thee that peace which passeth all understanding.  
But I fear I have incited your impatiency, by standing so long upon patience.   

CHAP. 33. Use and Application of the former Reasons.  
THese latter Reasons being dispatched, return we to make Use of the former; for I may seem to have left them, and be gone quite out of sight, though indeed it cannot properly be called a digression: seeing the last point proved, was; That God suffers his children to be persecuted and afflicted for the increase of their patience.  
First, if God sends these afflictions, either for our Instruction or Reformation, to scour away the rust of corruption, or to try the truth of our sanctification, either for the increase of our patience, or the exercise of our faith, or the improvement of our zeal, or to provoke our importunity, or for the doubling of our Obligation; let us examine whether we have thus husbanded our afflictions, to his glory and our own spiritual and everlasting good. I know God's chastisements for the time, seem grievous to the best of his Children; Yea, at first they come upon us, like Sampsons' Lion, look terribly in show, as if they would devour us; and as Children are afraid of their friends when they see them maked, so are we. But tell me, hath not this roaring Lion prevailed against thy best part? hast thou kept thy head whole? I mean thy soul free? For as Fencers will seem to fetch a blow at the leg, when they intended it at the head; so doth the Devil, though he strike at thy name, his aim is to slay thy soul. Now instead of being overcome, dost thou overcome? Hath this Lion yielded thee any honey of Instruction or Reformation? Hath thy sin died with thy fame, or with thy health, or with thy peace, or with thy outward estate? Dost thou perceive the graces of God's Spirit to come up, and flourish so much the more in the spring of thy recovery, by how much the more hard and bitter thy winter of adversity hath been? Then thou hast approved thyself Christ's faithful Soldier, and a citizen of that jerusalem which is above: yea, I dare boldly say of thee, as St. Paul of himself, That nothing shall be able to separate thee from the love of God which is in Christ jesus our Lord, Rom. 8.39. To find this honey in the Lion, more than makes amends for all former fear and grief: and in ease any man, by his humiliation under the hand of God, is grown more faithful and conscionable, there is honey out of the Lion ● or is any man by his temptation of fall become more circumspect after it? there also is honey out of the Lion, etc. For there is no Samson, to whom every Lion doth not yield some honey; and thou mayest foully suspect thyself, (if thou be'st not the better) for thy being the worse. He is no true borne Christian, who is not the better for his evils, whatsoever they be; no price can buy of the true believer the gain of his sins: Yea, Satan himself, in his exercise of God's Children advantageth them. And look to it, if the malice and enmity of wicked men hath beaten thee off from thy profession, thou wert at the best but a counterfeit, and none of Christ's own bandd. A little faith, even so much as a grain of Mustardseed, would be able to remove greater mountains of fear and distrust out of thy soul, than these: the damask Rose is sweeter in the Still, than on the Stalk; and a Diamond will shine even in the dirt.  
2 If the malice of our enemies, as it is husbanded to our thrift (by a divine and supreme providence) doth make so much for our advantage and benefit here and hereafter, as namely, that it opens our eyes no less, than peace and prosperity had formerly shut them; that nothing doth so powerfully call home the conscience, as affliction; and that we need no other art of memory for sin, besides misery; if commonly we are at variance with God, when we are at peace with our enemies; and that it is both hard and happy, not to be the worse with liberty, as the sedentary life is most subject to diseases; if vigour of body, and infirmity of mind, do for the most part lodge under one roof, and that a wearish outside is a strong motive to mortification; if God, the al-wise Physician, knows this the fittest medicine for our soul's sickness, and that we cannot otherwise be cured; if our pride forceth God to do by us, as Sertorius did by his Army, who perceiving his Soldiers puffed up through many victories, and hearing them boast of their many conquests, led them of purpose into the lap of their enemies, to the end that stripes might learn them moderation.  
If this above all will make us pray unto him with heat and fervency; as whither should we fly but to our joshua, when the powers of darkness, like mighty Aramites, have besieged us? If ever we will send up our prayers to him, it will be when we are be leagered with evils.  
If true and saving joy is only the daughter of sorrow; if the security of any people is the cause of their corruption; as no sooner doth the Holy Ghost in sundry places say, Israel had rest, but it is added, They committed wickedness; Even as standing waters soon grow noisome, and Vines that grow out at large, become wild and fruitless in a small time; if it weanes us from the love of worldly things, and makes us no less enamoured with heavenly; as Zeno, having but one Flyboat left him, hearing news that both it and all therein was cast away, said, O Fortune, thou hast done well to send me again to our School of Philosophy: Whereas if we find but a little pleasure in our life, we are ready to dote upon it. Every small contentment glewes our affections to that we like, neither can we so heartily think of our home above, whilst we are furnished with these worldly contentments. But when God strips us of them, straightways our mind is homeward; if this world may be compared to Athens, of which a Philosopher said, that it was a pleasant City to travel through, but not safe to dwell in; if by smarting in our bodies, states, or names, we are saved from smarting in our souls; if it was good for Naaman, that he was a Leper; good for David, that he was in trouble; good for Bartimeus, that he was blind; if with that Athenian Captain we should have perished for ever, in case we had not thus perished for a while; if our peace would have lost us, in case we had not a little lost our peace; then refuse not the chastening of the Lord, neither be grieved with his correction, as Solomon adviseth, Proverbs 3.11. And so much the rather, because our struggling may aggravate, cannot redress our miseries. Yea though the wicked, like some beasts, grow mad with baiting, yet let us with good old Eli (who was a good son to GOD, though he had been an ill Father to his sons) even kiss the very rod we smart withal, and say, It is the LORD, let him do what seemeth him good: for whatsoever seemeth good to him, cannot but be good, howsoever it seems to us. Yea let us receive his stripes with all humility, patience, piety, and thankfulness, resolving, as that holy Martyr john Bradford, who said to the Queen, (how much more did he mean it to the great King of Heaven and Earth?) If the Queen will give me life, I will thank her; if she will banish me, I will thank her. if she will burn me, I will thank her; if she will condemn me to perpetual imprisonment, I will thank her. The stomach that is purged, must be content to part with some good nourishment, that it may deliver itself of more evil humours: and the Physician knows what is best for the Patient; the Nurse better than the infant, what is good and fit for it; yea, let us take them as tokens and pledges of God's love and favour, who loves his Children so, as not to make wantoness of them. They that would tame pampered Horses, do add to their travel, and abate of their provender; as Pharaoh served the Children of Israel. Which of us shall see pieces of Timber cut and squared, and plained by the Carpenter; or Stones hewed and polished by the Mason, but will collect and gather, that these are Stones and Timber which the Master would employ in some building? if I suffer, it is that I may reign. And how profitable is that affliction, which carrieth me to Heaven? Oh, it is a good change, to have the fire of affliction for the fire of Hell: Who would not rather smart for a while, than for ever? It's true, these Wasps, wicked men sting shrewdly, but the Hornet Satan would sting worse a great deal. And not seldom doth the infliction of a less punishment, avoid a greater; every man can open his hand to God while he blesses, but to expose ourselves willingly to the afflicting hand of our Maker, and to kneel to him while he scourges us, is peculiar to the faithful.  
Thirdly, If in conclusion the most malicious and damnable practices of our worst and greatest enemies, prove no other in effect to us, than did the malice of Joseph's brethren, Mistress, and Lord to him: the first in selling of him, the second in falesely accusing him, the third in imprisoning him; (all which made for his inestimable good and benefit,) than the malice of Haman to Mordecai and the jews, whose bloody decree obtained against them, procured them exceeding much joy and peace; then Balaks malice to the Children of Israel, whose desire of cursing them, caused the Lord so much the more to bless them, Num. 23. Then the Devil's spite to job, who pleasured him more by his sore afflicting him, than any thing else could possibly have done, whether we regard his name, Children, substance, or soul; than judas his treason against the Lord of life, whose detestable fact served not only to accomplish his will, but the means also of all their salvations, that either before or after should believe in him: this should move wonder to astonishment, and cause us to cry out with the Apostle; O the deepness of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! Rom. 11.33. O the wonderful and sovereign goodness of our God that turns all our poisons into Cordials, that can change our terrors into pleasures, and make the greatest evil beneficial unto us; for they are evil in their own nature, and work those former good effects, not properly by themselves, but by accident, as they are so disposed by the infinite wisdom, goodness, and power of God, who is able to bring light out of darkness, and good out of evil: yea, this should tutor us to love our enemies; we love the medicine, not for its own sake, but for the health it brings us; and to suffer cheerfully whatsoever is laid upon us: for how can God's Church in general, or any member in particular but fare well, since the very malice of their enemy's benefits them? How can we but say, let the world frown, and all things in it run cross to the grain of our minds? Ye● with thee, O Lord, is mercy, and plenteous redemption: thou makest us better, by their making us worse.  
Ob. But perhaps thou hast not proved the truth of this by thy own knowledge, and particular experience.  
Answ. If thou hast not, thou shalt in due time, the end shall prove it, stay but till the conclusion, and thou shalt see, that there is no Cross, no enemy, no evils can happen unto thee, that shall not be turned to good, by him that dwelleth in thee. Will you take Saint Paul's word for it, or rather GOD'S own word, who is truth itself, and cannot lie? His words are, We know that all things work together for the best, unto them that love God, even to them that are called of his purpose, Ro. 8.28. And in Verse 35, 36. after he hath declared that God's chosen people shall suffer tribulation, and anguish, and persecution, and famine, and nakedness, peril, sword, etc. be killed all the day long, and counted as Shrepe for the slaughter, he concludeth with, Nevertheless, in all these things we are more than conquerors, 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, height, depth, and what other creature beside, should stand in opposition. What voluminous waves be here, for number, and power, and terror; yet they shall not separate the Ark from Christ, nor a soul from the Ark, nor a body from the soul, nor an hair from the body, to do us hurt. What saith David? Mark the upright man, and behold the just; for the end of that man is peace, Psa. 37.37. Mark him in his setting out, he hath many oppositions, mark him in the journey, he is full of tribulations: but mark him in the conclusion, and the end of that man is peace. In Christ all 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 sin itself. And indeed, how many have we known, 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 been so happy. God took the advantage of his humiliation for his conversion. Had not one foot slipped into the mouth of hell, he had never been in this forwardness to Heaven: sin first wrought sorrow (saith S. Austin) and now godly sorrow kills sin; the daughter destroys the mother: neither do our own sins only advantage us, but other men's sins work for our good also. If Arius had not held a Trinity of Substances with a Trinity of Persons; and Sabellius an Unity of Persons with an Unity of Essences, the Mysteries of the Trinity had not been so clearly 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 itself shall work our good. That Red Sea shall put us over to the Land of Promise, and we shall say to the praise of God, we are delivered, we are the better for our enemies, the better for our sins, the better for death, yea, better for the devil: and to think otherwise even for the present, were not only to derogate from the wisdom, power, and goodness of God, but it would be 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 Absalon; See ye do the young man, my son Absalon, no harm. Now if for the present thou lackest faith, patience, wisdom, and true judgement how to bear, and make this gain of the cross, Ask it of God, who giveth to all men liberally, and reproacheth no man, and and it shall be given thee, james 1.5. For every good giving and every perfect gift is from above, and cometh down from the Father of lights, Verse 17.   

CHAP. 34. That though God disposeth of all their malice to his children's greater good, yet they shall be rewarded according to their mischievous intentions.  
Ob. IF it be so, that the malice of wicked men makes so much for the behoof of God's people; and that whatsoever they do unto us, is but the execution of God's will, and full accomplishment of his just decree; it may seem to make on their side, and not only extenuate their evil, but give them occasion of boasting.  
Ans. Although God disposeth it to the good of his children, that he may bring about all things to make for his own glory; yet they intent only evil in it, as namely, the dishonour of God, the ruin of men's souls (as I shall easily prove, when I come to show 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 learn to distinguish betwixt the act of God, and of an enemy, as indeed God's people do; When ye thought evil against me (saith joseph to his brethren) God disposed it to good, that he might bring to pass as it is this day, and save much people alive, Gen. 50.20. Yea, the holy God challengeth to himself whatsoever is done in the City, Amos 3.6. but so, as neither wicked men's sins shall taint him, nor his decree justify them: the sin is their own, the good which comes of it is Gods, the benefit ours; God wils the same action, as it is a blessing, trial, or chastisement of his children, which he hates as the wickedness of the agent. The lewd tongue, hand, or heart, moves from God, it moves lewdly from Satan: 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 job, but what the Lord upon his request gave him leave to do; what then? Did God and Belial join in fulfilling the same act? No; sooner shall Stygian darkness blend with light, the frost with fire, day with night: true, God & Satan willed the selfsame thing, but God intended good, Satan ill; Satan aimed at jobs, and God at his confusion. God used the malice of Pharaoh and Shemei unto Good; what then? God afflicted his people with another mind than Pharaoh did; God to increase them, Pharaoh to suppress them. The sin of Shemeis curse was his own, the smart of the curse was Gods; God wils that as David's chastisement, which he hates as Shimeis wickedness. The curse of the Serpent bestowed blessedness on Man; yea, our first parents had been less glorious, if they had not wanted a Saviour. What then? Doth Satan merit thanks? No, but the contrary, for he only intended the final ruin and destruction of them and all mankind, with the dishonour of their Maker. Lastly, the Devil 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 Crowns. Yet still no thanks to Satan, for to be charitable is more than his meaning; it is that divine & overruling providence of God, which we are beholding unto, and to him give we the thanks. Alas, there is nothing in the world, be it gall itself, yea the excrement of a Dog, or the poison of a Serpent, but man's shallow invention can find it is good for something: neither do two contrary poisons mingled together prove mortal; how much more is God able to work good by evil instruments? And thus you see that the will of God may be done thanklessely, when in fulfilling the substance we fail in the intention, and err in circumstances.   

CHAP. 35. Other grounds of comfort to support a Christian, in his sufferings. And first, that God is specially present with his servants in their afflictions, takes notice of their sufferings, and allays their grief.  
Quest. WHat other grounds of comfort doth the Word of God afford in this case for the better upholding and strengthening of a weak Christian in his sufferings.  
Answ. We shall bear the cross with the more patience and comfort, if we consider first, that God is specially present with his servants in their afflictions, takes notice of their sufferings, and allays their grief. The troubles of a Christian are very great for number, variety, and bitterness; yet there is one ingredient that sweetens them all, the promise of God, I will be with thee in trouble, and deliver thee, Psal. 91.15. And thou shalt not be tempted above thy strength 1 Cor. 10.13. Again, Fear not; for when thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, Esay 43.1, 2. Now as Caesar said to the trembling Mariner, Be not afraid, for thou carriest Caesar; so, O Christian, be not afraid, for he that is in thee, for thee, with thee, that guides thee, that will save thee, is the invincible King jehovah. And upon this ground David was so comforted and refreshed in his soul, Psalm 94.19. that he was able to say, Though I should walk through the valley of the shadow of death I will fear no evil: Why? For thou art with me, thy Rod and thy staff shall comfort me, Psalm 23.4. But hear some promises, which more particularly concern the matter in hand. If ye be railed upon for the name of Christ, (saith Saint Peter) blessed are ye, for the Spirit of God resteth upon you, 1 Pet. 4.14. In fine, that whosoever seeketh God truly in affliction, is sure to find him: and that he is our hope, and strength, and help, and refuge in troubles, ready to be found, the Scriptures are express, 2 Chron. 15.4, 15. Psalm 46.1. and 9.9, 10. Now if we could but remember and lay to heart these promises, when we feel the greatest assaults or pangs, how could we want courage? But alas, most of us are like the Prophet's servant, 2 Kings 6. who saw his foes, but not his friends; at least we are apt to think, that GOD is removed from us, when we any way suffer calamity; as the Israelites do but want water, and presently they cry, Is the Lord among us, or no? Exodus 17.7. as if God could not be with them, and they athirst; either he must humour carnal minds, or be disinherited: this confession could Seneca make, (but like a Divine,) God is near unto thee, he is with thee, he is within thee: and surely, if he had not been with these Israelites, they had not lived; if he had been in them, they had not murmured. We can think him absent in our want, and cannot see him absent in our sin; yet wickedness, not affliction, argues him gone: yea, he is then most present, when he most chastiseth; for as the sufferings of Christ abound in us, so our consolations abound through CHRIST, 2 Cor. 1.5. When did jacob see a vision of Angels, but when he fled for his life, making the cold earth his bed, and a stone his pillow; or when was his heart so full of joy, as now that his head lay hardest. Stephen saw great happiness by Christ, in his peace: but under that shower of stones, he saw Heaven itself open, Acts 7. Afflictions have this advantage, that they occasion God to show that mercy to us, whereof the prosperous are uncapable; as we further see in Hagar, Gen. 21.17, 18, 19 And Manoahs' Wife, judges 13.3. To whom the Angel of the Covenant had not been sent, if they had not been in distress.  
It would not become a mother to be so indulgent to an healthful Child, as to a sick: and indeed some have found their outward castigations so sweetened with the inward consolations of God's Spirit, that they have found and confessed their receipts of joy and comfort, to be an hundred-fold more than their payments, even in this present life, according to that promise of our Saviour, Mark 10.29▪ 30. So that a Christian is still a gainer in all his losses, yea, he gains by his losses.  
Indeed God may be present with us, and yet we not be pleased; as the Israelites repined for a King, when the Lord was their King: Or Christ may be with us, and yet we want something that we desire. Christ was in the Ship, and yet (say the Apostles) we have no bread. jesus was at the Marriage, yet, saith his Mother, They have no Wine, joh. 2.3. We may want Bread and Wine, and yet have Christ's company: but if food fail, it is because Manna is to come; if Wine be absent, yet grace and salvation is present: if God take away flesh, and gives Manna; deny Sun and Moon, and give us himself, he doth us no wrong.  
Now why doth God, by his promise's tie himself to be present with us more especially in affliction, but that he may resist our enemies, sustain us when we faint, and Crown us when we overcome; but that he may be exact in taking notice of our particular sufferings; and as David saith, Count our wander, put our tears into his bottle, and enter all into his Register, Psal. 56.8, 9 All our afflictions are more noted by that God that sends them, than of the patient that suffers them; every pang, and stitch, and gird, is first felt of him that sends it: could we be miserable unseen, we had reason to be heartless: but how can it be but less possible to endure any thing that he knows not, than that he inflicteth not? As he said to Manoah by an Angel, Thou art barren, judg. 13.3. so he saith to one, thou art sick; to another, thou art poor; to a third, thou art defamed; thou art oppressed to another; that allseeing eye takes notice from Heaven of every man's condition, no less than if he should send an Angel to tell us he knew it: and his knowledge compared with his mercy, is the just comfort of all our sufferings. O God, we are many times miserable and feel it not, thou knowest even those sorrows which we might have, thou knowest what thou hast done, do what thou pleasest.   

CHAP. 36. That all afflictions, from the least to the greatest, do come to pass, not by accident, chance, or fortune, but by the especial providence of God.  
2 WE shall bear the cross with more patience and comfort. If we consider, that all afflictions, from the least to the greatest, do come to pass, not by accident, chance, or fortune, but by the special providence of God, who not only decreeth and fore appointeth every particular cross, Eccl. 3.1. Rom. 8.28, 29. but even effecteth them, and brings them into execution, as they are crosses, corrections, trials, and chastisements, Isaiah 45.7. Amos 3.6. and also ordereth and disposeth them, that is, limiteth and appointeth the beginning, the end, the measure, the quality, and the continuance thereof; yea, he ordereth them to their right ends, namely, his own glory, the good of his servants, and the benefit of his Church, jer. 30.11. Gen. 50.19, 20. 2 Sam. 16.10. Psal. 39 9 God useth them but as Instruments wherewith to work his good pleasure upon us; our adversaries are but as tools in the hand of the Workman, and we must not so much look to the Instrument, as to the Author; Gen 45.5. and 50.20. Well may the Priests of the Philistines doubt whether their plague be from God, or by Fortune, 1 Sam. 6.2, 9 but let a joseph be sold into Egypt, he will say unto his enemies, Ye sent not me hither, but God; when ye thought evil against me, God disposed it to good, that he might bring to pass as it is this day, and save much people alive: or let a David be railed upon by any cursed Shemei, he will answer, Let him alone, for he curseth, even because the Lord hath bid him curse David. Who dare then say, wherefore hast thou done so? 2 Sam. 16.10. Or let a Micha be trodden upon and insulted over by his enemy, his answer shall be no other than this, I will bear the wrath of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me, Micha 7.9. The believer that is conversant in God's book, knows that his adversaries are in the hands of God, as a Hammer, Axe, or Rod, in the hand of a smiter; and therefore as the Hammer, Axe, or Rod, of it self, can do nothing, any further than the force of the hand using it gives strength unto it; No more can they do any thing at all unto him, further than it is given them from above, as our Saviour told Pilate, john 19.11. See this in some examples; you have Laban following jacob with one troop; Esau meeting him with another, both with hostile intentions, both go on till the uttermost point of their execution, both are prevented ere the execution: for stay but a while, and you shall see Laban leave him with a kiss, Esau meet him with a kiss; of the one he hath an oath, tears of the other, peace with both; GOD makes fools of the enemies of his Church; he lets them proceed that they may be frustrate, and when they are gone to the uttermost reach of their teather, he pulls them back to the stake with shame. Again, you have Senacherib let loose upon Hezekiah and his people, who insults over them intolerably, 2 Kings 18. Oh the lamentable and (in sight) desperate condition of distressed jerusalem! wealth it had none, strength it had but a little, all the Country round about was subdued unto the Assyrian: that proud victor hath begirt the walls of it with an innumerable army, scorning that such a shovell-full of earth should stand out but one day: yet poor jerusalem stands alone blocked up with a world of enemies, helpless, friendless, comfortless, looking for the worst of an hostile fury; and on a sudden, before an Arrow is shot into the City, a hundred fourscore and five thousand of their enemies were slain, and the rest run away, 2 Kings 19.35, 36. If we are in league with God, we need not fear the greatest of m●n; for let the Kings of the Earth be assembled, and the Rulers come together; Let Herod and Pontius Pilate, with the Gentiles and the people of Israel, gather themselves in one league against him; it is in vain, for they can do nothing, but what the hand of God and his Council hath before determined to be done; as Peter and john affirmed to the rest of the Disciples, for their better confirmation and comfort, Acts 4.26. to 29. Nothing can be accomplished in the Lower-House of this world, but first it is decreed in the Vpper-Court of Heaven; as for example, what did the jews ever do to our Saviour Christ, that was not first both decreed by the Father of Spirits, and registered in the Scriptures for our notice and comfort? They could not so much as throw the Dice for his coat, but it was prophesied, Psalm 22.18. and Psal. 69.21. It is foretold that they should give him gall in his meat, and in his thirst vinegar to drink; the very quality and kind of his drink is prophesied; yea, his face could not be spit upon without a prophecy; those filthy excrements of his enemies fell not upon his face, without God's decree, and the Prophet's relation, Esay 50.6. Now it must needs comfort and support us exceedingly, if in all cases we do but duly consider, that inequality is the ground of order, that superior causes guide the subordinate, that this sublunary Globe depends on the celestial, as the lesser wheels in a Clock do on the great one, which I find thus expressed, 
As in a Clock one motion doth convey  
And carry diverse wheels a several way,  
Yet altogether by the great wheels force  
Direct the hand unto his proper course.   
Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Lam. 3.37. Suppose the Legions of Hell should combine with the Potentates of the Earth to do their worst, they cannot go beyond the reach of their teather, whether they rise or sit still, they shall by an insensible ordination perform that will of the Almighty, which they least think of, and most oppose; yea, (saith Austin) by resisting the will of God they do fulfil it: and his will is done by and upon them, even in that they do against his will.  
That even Satan himself is limited, and can go no further than his chain will reach, we may see, Revel. 20.2. More particularly; he could not touch so much as jobs body or substance, no not one of his servants, nor one limb of their bodies, nor one hair of their heads, nor one beast of their herds, but he must first beg leave of God, job 2.6. Nay Satan is so far from having power over us living, that he cannot touch our bodies being dead; yea, he cannot find them when God will conceal them, (witness the body of Moses:) and I doubt not, but as the Angels did wait at the Sepulchre of their and our Lord; so, for his sake, they also watch over our graves: he could not seduce a false Prophet, nor enter into a Hog without licence; the whole Legion sue to Christ for a sufferance, not daring other than to grant, that without his permission they could not hurt a very Swine. Now if it be fearful to think how great things evil spirits can do with permission, it is comfortable to think how they can do nothing without permission; for if GOD must give him leave, he will never give him leave to do any harm to his chosen, he will never give him leave to do the least hurt to our souls. Now as by way of concession every greater includes the less, he that can lift a Talon, can easily lift a Pound; so by way of denial, every greater excludes the less. If Satan himself cannot hurt us, much less his instruments, weak men: but for proof of this, see also an instance or two, that a Sparrow cannot fall to the ground without our heavenly Father; and that without leave from him, our enemies cannot diminish one hair of our heads, we have our SAVIOUR'S express testimony, Matthew 10. Let the Powder-Trayt●rs plot and contrive the ruin of our State never so cunningly and closely, let them go on to the utmost, (as there wanted nothing but an Actor to bring on that Catholic doomsday;) yet before the Match could be brought to the Powder, their artificial fireworks were discovered, their projection, prodition, deperdition, all disclosed, and seasonably returned on their own heads. Let jesabel fret her heart out, and swear by her gods that Eliah shall dye, yet she shall be frustrate; Eliah shall be safe. Let the red Dragon spout forth floods of venom against the Church, the Church shall have wings given her to fly away, she shall be delivered, Revel. 12. Let the Scribes and Pharisees with their many false witnesses accuse Christ never so, yet in spite of malice innocency shall find abbetors: and rather than he shall want witnesses, the mouth of Pilate shall be opened to his justification. Yea, let jonas through frailty run away from the execution of his embassage and GOD'S charge, and thereupon be cast into the Sea, though the waves require him of the Ship, and the fish require him of the waves, yet the Lord will require him of the Fish: even the Sea and the Fish had as great a charge for the Prophet, as the Prophet had a charge for Niniveh; for this is a sure rule, if in case God gives any of the creatures leave to afflict us, yet he will be sure to lay no more upon us than we are able, or he will make us able to bear yea, then shall make for our good and his glory; he hath a provident care over all the creatures, even Beasts and Plants: and certainly we are more precious than Fowls or Flowers, yet the Lord cares for them. Will the Householder take care to water the Herbs of his Garden, or to fodder his cattle, and suffer his Men and Maids to famish through hunger and thirst? Or will he provide for his Men and Maids, and let his own Children starve? Surely if a man provide not for his own, He hath denied the faith, and is worse than an Infidel, 1 Tim. 5.8. far be it then from the great Householder, and judge of all the Earth, not to provide for his dear Children and servants, what shall be most necessary for them. Indeed we may fear our own flesh, as Saint Paul did; but God is faithful, and will not suffer us to be tempted above our strength, but will even give the issue with the temptation, and in the mean time support us with his grace, 2 Corinth. 12 9 You have an excellent place to this purpose, jeremiah the 15.20, 21.  
Objection, But we see by experience, that GOD gives wicked men power often times to take away the very lives of the godly.  
Answer. When then? If we lose the lives of our bodies, it is, that we may save the lives of our souls, Luke 9 Verse 24. and so we are made gainers even by that loss; again, thou hast merited a threefold death, if thou art freed from the two worse, spiritual and eternal, and God deal favourably with thee touching thy natural death, he is merciful; if not, thou mus● not think him unjust. Though the Devil● and the World can hurt us, as well as other men, in our outward and bodily estates, ye● they can do us no hurt, nor endanger ou● souls; they shall lose nothing but their dross, as in Zachary 13.9. Isaiah 12. they cannot deprive us of our spiritual treasure here, no● eternal hereafter; which makes our Saviour say, Fear ye not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell, Mat. 10.28. The body is but the Bark, Cabinet, Case, or Instrument of the soul; and say it falls in pieces, there is but a Pitcher broken; the soul a glorious Ruby, held more fit to be set in the Crown of glory, than here to be trodden under foot by dirty Swine; and therefore so soon as separated, the Angels convey her hence to the place of everlasting bliss. Alas, what can they do? they cannot separate us from the love of God in Christ jesus, Romans 8.38, 39 Yea, they are so far from doing us harm, as that, chose, we are much the better for them; In all these things we are more than conquerors, through him that loved us, Verse 37. Whatsoever then becomes of goods or lives, happy are we so long as (like wise Soldiers) we guard the vital parts, while the soul is kept sound from impatience, from distrust, etc. Our enemy may afflict us, he cannot hurt us.  
There is no chastisement not grievous; the bone that was disjointed, cannot be set right without pain; no potion can cure us, if it work not; and it works not except it makes us sick; we are contented with that sickness which is the way to health, there is a vexation without hurt, such is this: we are afflicted, not overpressed; needy, not desperate; persecuted, not forsaken; cast down▪ but perish not: how should we▪ when all the evil in a City comes from the providence of a good GOD, which can neither be impotent nor unmerciful? It is the Lord, let him do what he will: wo worth us, if evils could come by chance, or were let loose to light where they list; now they are overruled, we are safe. In the name of God then, let not the tall stature of the Anakims', nor the combination of the Edomites, nor the politic counsels of all the Achitophel's and Machivilians, nor the proud looks, nor the big words of all the Amaziahs' combining themselves together, deter or dismay you. Let not the overtopping growth of the sons of Zerviah seem too hard for you; for GOD is infinitely more strong and mighty to save us, than all our enemies are to destroy us; and he hath his Oar in their Boat, he hath a special stroke in all actions whatsoever, and can easily overreach and make stark fools of the wisest; by making their own counsels and endeavours like Chusaes', to overthrow those intentions which they seem to support.  
As touching the continuance of afflictions, God so ordereth and tempereth the same, in his merciful wisdom, that either they be tolerable, or short, either our sorrows shall not be violent, or they shall not last; if they be not light, they shall not be long: grievous and sore trials last but for a season, 1 Peter 1.6. A little while, john 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 cometh in the morning, Psal. 30.5. And this had he good expeience of; for if we mark it, all those Psalms whose first lines contain sighs and broken complaints do end with delight and contentment, he began them in fear, but they end in joy; you shall see terrible anguish sitting in the door, irremediable sorrow looking in at the window, despair bordering in the margin, and offering to creep into the Text; yet after a sharp conflict, nothing appears but joy and comfort. God loves to send relief when we least look for it, as Elisha sent to the King of Israel when he was rending his clothes, 2 Kin. 5 8. Hear 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 turned my heart from thee. joseph when he lay down to sleep, was full of care about his wives being with child, 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 Christ's Star left the Wise Men for a time, yet instantly it appeared again, and forsook them not until they had found CHRIST; which was the mark 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 sickness be tedious and lasting, the pain 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 Fever, violent, but soon over. If our sorrows be long, they are the lighter; if sharper, the shorter. The sharp North-East wind (saith the Astronomer) never lasteth three days; and thunder, the more violent, the less permanent. Wherefore cheer up thou drooping soul; if the Sun of comfort be for the present clouded, it will ere long shine forth bright again; if now with the Moon thou art in the wain; stay but a little, thou shalt as much increase; for as days succeed nights, Summer Winter, and rest travel; so undoubtedly, joy shall sucked and exceed thy sorrow. Thy grief shall dissolve, or be dissolved; yea, it is in some measure dissolved by hope for the present. The Portugeses will rejoice in foul weather; why, because they know fair will follow: and so may the believer in his greatest exigents; because God will shortly tread Satan under our feet, Rom. 16.20. Here also the distressed soul may raise comfort to himself out of former experience; who is he that hath not been delivered out of some miserable exigent? which if thou hast, thou mayest well say unto God with the Psalmist, Thou hast showed me great troubles and adversities, but thou wilt-returne and revive me, and wilt come again, and take me up from the depth of the earth, and comfort me, Psalm 71.20, 21. For God's former actions are patterns of his future; he teacheth you what he will do, 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 clean forgotten thee: and so thou fearest he will for ever, Psal. 13.1, 2.  
Answ. It is but so in thy apprehension, as it w●● with him; God's deliverance may over-stay thy expectation, it cannot the due period of his own counsels; for know first, That God's works are not to be judged of, until the fifth act. The case deplorable and desperate in outward appearance, may with one smile from Heaven find a blessed issue: Dotham is besieged, and the Prophet's servant distressed, they are in a grievous case, (as they think) yet a very apparition in the clouds shall secure them; not a squadron shall be raised, and yet the enemy is surprised, 2 Kings 6. here was no slackness. The Midianites invade Israel, and are suddenly confounded by a dream, judges 7. Mistress Honiwood, that Religious Gentlewoman, famous for her virtues, after she had been distressed in her mind many years, without feeling the least comfort, not being able to hold out any longer (as a wounded spirit who can bear?) flung a Venice-glass against the ground, and said to a grave Divine that sought to comfort her, I am as sure to be damned, as this Glass is to be broken: but what followed, the Glass 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 foam falling from a Horse mouth, after long study how to express it, even despairing flung away his Pencil, and that throw did it. Spiritual consolations are commonly late and sudden; long before they come, and speedy when they do come, even preventing expectation: and our last conflicts have wont▪ ever to be the sorest; as when after s●me dripping rain, it pours down most vehemently, we think the weather is changing. Again, in the next place thou must know, that man's extremity is God's opportunity; well may he forbear so long as we have any thing else to rely upon; but we are sure to find him in our greatest exigents, who loves to give comfort to those that are forsaken of their hopes, as abundance of examples witness. When had the Children of Israel the greatest victories, but when they feared most to be overcome? 2 Kings 19.35. Exod. 14.28, 29. When was Hagar comforted of the Angel, but when her child was near famished, and she had cast it under a Tree for dead? Genesis 21.15. to 20. When was Eliah comforted and relieved by an Angel, with a Cake baked on the coals, and a Cruse of Water, but when he 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. judges 13. Luke 1.6, 7. When did our Saviour heal the Woman of her bloody issue, but after the Physicians had given her over, and she becoming much worse, had given them over, when she had spent all she had upon them: for to mend the matter, poverty, which is another disease, was superadded to make her completely miserable. When did Moses find succour, but when his Mother could no longer hide him: and he was put into the River among the Bulrushes? she would have given all she was worth to save him; and now she hath wages to nurse him: she doth but change the name of Mother into Nurse, and she hath her son without fear, not without great reward▪ when Israel was sn so hard a strait, as either to be drowned in the Sea, or slain by the Sword; how miraculously did God provide an evasion by dividing the waters? When Rochel, like Samariah, had a strong enemy without, and a sore famine within; how miraculously did God provide an evasion, by making the tide their Purveyor to bring them in an Ocean of shell fish, the like of which was never known before nor since. When the English had left Cales, and the Spaniard was again repossessed of it; by some neglect or oversight there was an Englishman left behind; but how did God provide for his escape? its worth the remembering; he was no sooner crept into a hole under a pair of stairs, but instantly a Spider weaves a web over the hole, and this diverted them; for when one of them said, here is surely some of them hid, another replies, What a fool art thou, dost thou not see, it's covered with a firm cobweb? and so past him, that in the night he escaped. O Saviour, our extremities are the seasons of thy aid: even when Fa●x was giving fire to the Match, that should have given fire to the Powder, which should have blown up men and Monuments, even the whole State together; thou that never sleepest didst prevent him, and disclose the whole design; yea, thou didst turn our intended Funeral into a Festival. And why doth the goodness of our God pick out the most needful times for our relief and comfort? but because our extremities drive us to him that is omnipotent; there is no fear, no danger, but in our own insensibleness: but because when we are forsaken of all succours and hopes, we are fittest for his redress; and never are we nearer to help, than when we despair of help; but because our extremities give him the most glory, and our comfort is the greater, when the deliverance is seen before it is expected, his wisdom knows when aid will be most seasonable, most welcome; which he then loves to give, when he finds us left of all other props. That merciful hand is reserved for a dead lift, and then he fails us not; as when Abraham had given Isaac▪ and Isaac had given himself for dead; when the knife is falling upon his throat, then, then comes the deliverance by an Angel, calling, forbidding, commending him.  
And indeed our faith is most commendable in the last act, it is no praise to hold out, until we be hard driven, but when we are forsaken of means, then to live by faith in our God, is thought worthy of a Crown. O wretched Saul, hadst thou held out never so little longer without offering, and without distrust, Samuel had come, and thou hadst kept the favour of God, whereas now for thy unbelief thou art cast off for ever, 1 Sam. 13.10, to 15. To shut up all in a word, were thy soul in such a strait, as Israel was between the red Sea, and the Egyptians; the spirits of vengeance, (like those enemies) pursuing thee behind; Hell and death (like that Red Sea,) ready to ingulfe thee before, yet would I speak to thee in the confidence of Moses, Exodus 14.13. Stand still and see the salvation of the Lord. Thy Word, o God, made all, thy word shall repair all; hence all ye diffident fears, he whom I trust is omnipotent.  
Secondly, Thou must know, that GOD in his wisdom hath set down a certain period of time, within which he will exercise his Children more or less: and at the end whereof, and not before, he will relieve and comfort them again. As we may perceive by, Eccles. 3.1. Acts 7.25. Exodus 12.41. Gen. 15.13. Daniel 1.5, 30. jer. 25.11. Gen. 6.3. Four hundred years he appointed to Abraham and his seed, that they should be Sojourners in a strange land, where they should be kept in bondage, and evil entreated, Genesis 15. At the end of which time, even the self same day, they returned from the land of Egypt: that was the precise time appointed, and the self same day it was accomplished: and till than Moses undertook it in vain. Why were they so long kept from it? the land was their own before, they were the right heirs to it, lineally descended from him who was the first Possessor of it after the flood: God will do all in due time, that is, in his time, not in ours; if at any time the Lord deliver us, it is more than he owes us. Let him (saith Saint Augustine) choose his own opportunity that so freely grants the mercy. Again, he appointed that the jews should serve the King of Babylon seventy years; not a day, not an hour to be abated, jeremy 25.11. but at the end thereof, even that very night, Daniel 9 it was accomplished; neither did Daniel, (who knew the determinate time) once pray for deliverance, till just upon the expiration. Thirty eight years he appointed the sick man at Bethesda's Pool, john 5.5. Twelve years to the Woman with the bloody issue, Matthew 9.20. Three Months to Moses, Exod. 2.2. Ten days tribulation to the Angel of the Church of Smyrna, Apocal. 2.10. Three days plague to David, 2 Sam. 24.13. Each of these groaned for a time, under the like burden as thou dost: But when their time which God had appointed, was come, they were delivered from all their miseries, troubles and calamities: and so likewise ere long, if thou wilt patiently tarry the Lord's leisure, thou shalt also be delivered from thy affliction and sorrow, either in the Morning of thy trouble, with David, Psal. 30.5. or at the Noon of thy life with job, Chapter 42.10. to the end, or toward the Evening, with Mr. Glover, that holy Martyr, who could have no comfortable feeling, till he came to the sight of the stake: but then he cried out, and clapped his hands for joy to his friend, saying, O Austin, he is come, he is come, meaning the feeling joy, of faith, and the Holy Ghost, Acts and Monuments, Fol. 1555. in the last edition save this? Or at night with Lazarus, at one hour or another thou art sure to be delivered. Be our troubles many in number, strange in nature, heavy in measure, much in burden, and long in continuance, yet God's mercies are more numerous, his wisdom more wondrous, his power more miraculous, he will deliver us out of all, Many are the troubles of the Righteous, but the Lord delivereth them out of all, Psal. 34.19. How many or how great soever they be, or how long soever they continue, yet an end they shall all have: 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 far beyond their expectation, as he had formerly punished them less than they did deserve: this Doctrine well digested will breed good blood in our souls, and is specially useful to bond 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 half way over the Brook, we shall have but an ill-favoured passage. We are taught in Scripture to praise Patience, as we do a fair 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 kind, of all in all. But not seldom doth the Lord only release his Children out of extreme adversity here, but withal makes their latter end so much the more prosperous, by how much the more their former time hath been miserable and adverse. We have experience in job: You have heard, saith Saint james, of the patience of job, and what end the Lord made with him: What end is that; the Holy Ghost tells you: That the Lord turned the captivity of job, and blessed his last days more than the first, for he had fourteen thousand Sheep, and six thousand Camels, and a thousand Yoke of Oxen, and a thousand she Asses; he had also seven sons, and three daughters, and all his friends came unto him again with presents, and comforted him for all the evil that the Lord had brought unto him, job 42.10. to 14. And in David, who for a long time was in such fear of Saul, that he was forced to fly for his life, first, to Samuel, where Saul pursueth him; then to jonathan, where his grief is doubled; then to Abimelech, where is Doeg to betray him; after that he flieth to Achish King of Gath, where, being discovered, he is in greatest fear of all, lest the King should take away his life, and lastly when he returns to his own Ziklag, he finds it smitten and burnt with fire, and his Wives taken prisoners, and in the midst of all his grief, when he had wept until he could weep no more, the people being vexed intent to stone him; so that, as he had long before complained, there was but a step between him and death; but mark the issue, within two days the Crown of Israel is brought unto him, and he is anointed King, 2 Sam. 1. and for the present he was able to comfort himself in the Lord his God, 1 Sam. 30.6. Yea after this, when by that foul sin of Adultery and Murder he had brought more enemies about his ears (God and Men, and Devils) having once repent his fault, he was able to say with confidence, O God thou hast showed me great troubles and adversities, but thou wilt take me up from the depth of the earth, and increase my honour, Psalm 71.21. He knew well enough that cherishing was wont to follow stripes: how oft hath a Tragic 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 died, and Michael was chosen in his stead. God loves to do by his Children, as joseph did by his Father; first, we must have our beloved joseph a long time detained from us than he robs us of Simeon, after that sends for our best beloved Benjamin, and makes us believe he will rob us of all our Children at once, all the things that are dear to us. But why is it? Even that when we think to have lost all, he might return himself, and all again with the greater interest of joy and felicity. The LORD, saith Hannah, killeth and maketh alive, first killeth, and then maketh alive, bringeth down to the grave, and raiseth up; the LORD maketh poor, and maketh rich; bringeth low, and exalteth; he raiseth the poor out of the dust, and lifteth up the beggar from the Dunghill, to set them among Princes, and to make them inherit the seat of glory, 1 Sam. 2.6, 7, 8. And why all this, but that in his own might no man may be strong, verse 9 That which Plutarch reports of Dionysius, how he took away from one of his Nobles, almost his whole estate, and seeing him nevertheless continue as jocund and well contented as ever, he gave him that again, and as much more; Is a common thing with the Lord; and thousands can witness, that though they went weeping under the burden, when they first carried 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 Paul's answer, 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 do either take away our appetite, or give us meat, 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 midst of it: God weighs out to us our favours and Crosses, in an equal balance, and so tempers our sorrows, that they may not oppress; and our joys, that they may not transport us: each one hath some matter of envy to others, and of grief to himself.  
Object. But thou hast no evidence of Divine assistance, nor thou canst not pray for it to purpose.  
Answ. We have the presence of God's Spirit, and grace many times, and feel it not; yea, when we complain for want of it (as Pilate asked Christ what was the truth, when the Truth stood before him.) The stomach finds the best digestion, even in sleep, 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 sick, in whom nature decays without his feeling, without his complaint. To know ourselves 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 pain; yea it were miserable for the best Christian, if all his former prayers and meditations did not serve to aid him in his last straits, and meet together in the centre of his extremity; yielding, though not sensible relief, yet secret benefit to the soul; whereas the worldly man in this case, having not laid up for this hour, hath no comfort from GOD, or from others, or from himself. And thus you see that nothing can befall us without the special appointment of our good God, who not only takes notice of our sufferings, but sweeteneth them with his presence, takes our part, stintes our enemies, and so ordereth the whole, that our grief is either short, or tolerable; and that though he is oftentimes harsh in the beginning and progress, and late in coming, yet he comes on the sudden, and is always comfortable in the conclusion. And lastly, that if he defer his help, it is on purpose that our trials may be perfect, our deliverance welcome, our recompense glorious. And may not this comfort thee?   

CHAP. 37. That stripes from the Almighty, are special tokens and pledges of his adoption and love.  
3. WE shall bear the Cross with more patience and comfort, if we consider, that stripes from the Almighty are so far from arguing his displeasure, that contrarily there are no better tokens and pledges of his Adoption and love; As many (saith God) as I love, I rebuke and chasten, Revel. 3.19. My son, saith the Author to the Hebrews, out of Solomon's Proverbs, despise not the chastening of the Lord, neither faint when thou art rebuked of him: for whom the Lord loveth, he chasteneth; and he scourgeth every son whom he receiveth. If you endure chastening, God offereth himself unto you as unto sons: for what son is it whom the Father chasteneth not? If therefore ye be without correction, whereof all are partakers, then are ye bastards, and not sons, Hebr. 12.5. to 13. Pro. 3.11, 12. It is the wont of Fathers, to hold in their own children, when they suffer the children of bondmen to go at large, and do as they list; yea when divers children are playing the wantoness, if we see a man take one from the rest, and whip him sound, we conclude, that alone to be his Child: Wise and discreet Fathers will force their Children earnestly to apply themselves to their study or labour, and will not let them be idle, although it be Holiday; yea constrain them to sweat, and oftentimes to weep, when their Mothers would set them on their laps, and keep them at home all day in the shadow, for burning their white. jacob is bound prentice, while profane Esau rides a hunting: Of Elkanah his two wives, Hannah was in more esteem with God, yet barren; and Peninnah less, yet she was fruitful, 1 Sam. 1. They were all gross in consequences; for Gedeon to argue God's absence by affliction, his presence by deliverances, and the unlikelihood of success, by his own disability, judges 6.13.15. The valiant man was here weak, weak in faith, weak in discourse; for rather should he have inferred God's presence upon their correction; for wheresoever God chastiseth, there he is; yea there he is in mercy: nothing more proves us his, than his stripes, he will not bestow whipping where he loves not: fond nature, indeed, thinks God should not suffer the wind to blow upon his dear ones, because herself makes this use of her own indulgence; but none (out of the place of torment) have suffered so much as his dear Children. If he had said we are Idolaters, therefore the LORD hath forsaken us, because we have forsaken him, instead of (the LORD hath delivered us unto the Midianites, therefore he hath forsaken us) the sequel had been as good as now 'tis faulty; for sins, not afflictions argue GOD absent; Yea, commonly, the measure of our sufferings is according to the measure of grace in us, and GOD'S love to us; he is a chosen vessel unto me (saith God to Ananias touching Paul) therefore he must suffer great things for my sake, Acts 9.15, 16. job, for a righteous and upright man, had no fellow, by the testimony of God himself, job 1.8. Yet the next news we hear of him, job is afflicted in his sons, in his substance, in his body, from the Crown of the head to the sole of the foot. Saint Austin, when God called him, was far more assaulted by Satan, than Alipius, because God had endued him with greater learning and gifts, and intended him an instrument of bringing more glory to his Name. And lastly, as Christ was anointed with the oil of gladness above his fellows, Psalm. 45.7. So he was anointed with the oil of sadness above his fellows: Never any have had so bitter draughts upon earth, as those he loves best: and that of Saint Austin is a sure Rule, whom God smites not, he loves not; never was jerusalem's condition so desperate, as when God said unto her, My fury shall depart from thee; I will be quiet, and no more angry, Eze. 16.42. Thus not to be angry, was the greatest anger of all: Never were the jews more to be pitied, then when their Prophet delivered these words from the Lord, Why should ye be stricken any more, Isaiah 1.5. Not to be afflicted is to be forsaken, as the sick man is in small hope of his life, when the Physician giveth him over; so his soul is in a desperate case, whom God forbeareth to chastise for his sins. Wherefore lift up your hands which hang down, because of some so are affliction, and your weak knees, Hebr. 12.12. and know, that the palate is but an ill judge of the favours of God: As not to be afflicted argues an absolute defect of goodness; so, if our troubles be light and few, it is because we are weak and tender, for therefore God imposeth no more upon us, because he sees we can bear no more: when I am stronger I will look for more, when I am a vessel fit for this strong and new wine, I shall be filled with it, but not before, Mark 2.22. The Physitiany will not suffer a milksop to see his vein opened, but makes him wink; or look another way; The master giveth not to his sick servant strong meats, as he doth to the rest, but more dainty far; not because he is worthier than the rest, but because he is weaker, and in greater need. Will any make choice of a weak Champion? No more will God, he will either find us fit, or make us fit to discharge the place he put us in; as when he called Saul to be a King, he gave him a King's heart, 1 Sam. 10.9. And when he called the Apostles to that function, he gave them gifts answerable, so when he calls any to suffer for him, be it Martyrdom, he giveth them the courage of Martyrs, as the times of Queen Mary witness. But yet, for the most part, he trains us up by degrees, and doth not make us fit to undergo great matters on the sudden. We must learn to fence in the School, before we fight in the field; and with wooden weapons men learn to fight at the sharp; we must encounter with some beasts or other (I mean unreasonable men) before we fight with that fearful Goliath, death. And indeed, if we do not learn to give entertainment to smaller crosses, the harbingers, messengers and servants of death, how shall we be able to entertain the Lord and Master, when he cometh? Wherefore as jehoram said to jehu, when he marched furiously, comest thou peaceably? As if he should say, if thou comest peaceably, march as furiously as tho● wil●; 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 find, that of all storms a Calm is the greatest; so we, that to be exempt from misery, is the most miserable condition of all other.  
Object. But thou fearest that God hath not pardoned thy sins, and this makes him so severe against thee.  
Answ. Many times after the remission of the sin, his very chastisements are deadly; as is clear by David's example: no repentance can assure us that we shall not smart with outward afflictions; that can prevent the eternal displeasure of God, but still 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 Cross; yea our sufferings are nothing in comparison of theirs.  
4. WE shall bear the cross 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▪ Look upon Abel, thou shalt see his elder brother Cain had dominion and rule over him by God's appointment, Gen. 4.7. Yea, in the next Verse thou shalt see him slain by his brother. Look upon job, 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, credit▪ health, peace of conscience, etc. leaving him nothing but his Wife, whom the Devil spared on purpose to vex him, as the Fathers think: so that in his own apprehension God was his mortal enemy, as hear how in the bitterness of his soul he complains of his Maker, saying, He teareth me in his wrath, he hateth me, and gnasheth upon me with his teeth, he hath broken me a sunder, taken me by the neck, and shaken ●e to pieces, and set me up for his mark: his Archers compass me round about, he cleaveth my reins a sunder, and doth not spare to pour out my gall upon the ground, he breaketh me with breach upon breach, and runneth upon me like a Giant, job 16. Now, when so much was uttered, even by a none-such for his patience, what may we think he did feel and endure? Look upon Abraham, thou shal● see him forced to forsake his Country & Father's House, to go to a place he knew not, to men that knew not him; and after his many removes, h● meets with a famine, and so is forced into Egypt, which indeed gave relief to him, when Canaa● could not; showing that in outward things, Gods enemies may far better than his friends: yet he goes not without great fear of his life, which made it but a dear purchase; then he is forced to part from his brother Lot, by reason of strife & debate among their Herdsmen; after that Lot is taken prisoner, and he is constrained to ●age war with four Kings at once, to rescue his Brother; then Sarah his wife is barren, and he must go childless, until (in reason) he is past hope; when he hath a son, it must not only dye, but himself must slay him: look upon jacob, you shall see Esau strive with him in the womb, that no time might be lost; after that you shall see him fly for his life, from a cruel Brother to a cruel Uncle; with a staff goes he over jordan, alone, doubtful, and comfortless, 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 air; no Canopy, but th● wide Heaven▪ at last he is come far to find out an hard friend, and of a Nephew becomes a servant; after the service of an hard Apprenticeship 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 Apprenticeship, and a new hope, where he made account of fruition: all which fourteen years 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 grown rich, chiefly in wi●es and children, accounting his charge his wealth, he returns to his father's house, but with what comfort? Behold Laban follows him with one troop, Esau meets him with another, both with hostile intentions; not long after, Rachel, the comfort of his life dyeth; his children, the staff of his age, wound his soul to death; Reuben proves incestuous, judah adulterous, Dina is ravished, Simeon and Levi are murderous, Ere and Onan are stricken dead, joseph is lost, Simeon imprisoned, Benjamin (his right-hand) endangered, himself driven by famine in his old age to dye among the Egyptians, a people that held it abomination to eat with him. Now, what son of Israel can hope for any good days, when he hears his fathers were so evil? It is enough for us, if when we are dead we can rest with him in the Land of promise. It were easy to show the like of joseph, jeremy, David, Daniel, john Baptist, Peter, Paul▪ and all the generation of God's children and servants: For as the Apostle giveth a general testimony of all the Saints in the old Testament, saying, That some endured the violence of the fire, some were racked, others were tried by mockings and scourge, bonds and imprisonments, some stoned, some h●●ne in sunder, some slain with the sword, some wandered up and down in Sheep's skins, and Goats skins, being destitute, afflicted, and tormented, some forced to wander in wildernesses and mountains, and hide themselves in dens and caves of the earth, being such as the world was not worthy of, Heb. 11. So Ecclesiastical History gives the like general testimony of all the Saints in the New Testament and succeeding ages; and it is well known, that our Saviour Christ's 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 heavy upon him for satisfaction, that it pressed his soul 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 privilege only of the Church triumphant.  
Now the way not to repine at those above us, is to look at those below us; we seldom or never see any man served with simple favours. It is a great word that Zozomen speaks of Apollonius, That he never asked any thing of God in all his life, that he obtained not. Yea we think he speeds well, that lives, as it were, under a perpetual Equinoctial, having night and day equal; good and ill fortune in the same measure: for these compositions make both our crosses tolerable, and our blessings wholesome. We that know not the afflictions of others, call our own the heaviest; every small current is a torrent; every Brook a River; every River a Sea: we make ourselves more miserable than we need, than we should, by looking upon our miseries in a multiplying glass; we measure the length of time, by the sharpness of our afflictions, and so make minutes seem hours, and days months. If we be sick, and the Physician promises to visit us to morrow with his best relief, with what a tedious longing do we expect his presence? Our imagination makes every day of our sorrow appear like josuahs' day, when the Sun stood still in Gibeon. The summer of our delights is too short: but the winter of our affliction goes slowly of; we are so sensible of a present distress, and so ingrateful for favours past, that we remember not many years' health so much, as one day's sickness, 'tis true, former meals do not relieve our present hunger, but this cottage of ours ruins strait, if it be not new daubed every day, new repaired. What then? shall to day's Ague, make us forget yesterday health, and all Gods former favours? if he do not answer us in every thing, shall we take pleasure in nothing? Shall we slight all his blessings, because in one thing he crosseth us, whereas his least mercy is beyond our best merit? but if we think of our deliverance from the fire of hell, this is cause enough to make us both patient and thankful; though the trifles we delight in be taken from us. Lord take away what thou pleasest for thy glory, and my good, so long as thou savest me from the fire of hell, and thy everlasting wrath. Neither is there a better remedy for impatience, then to cast up our receipts, and to compare them with our deservings. If thou look upon thy sufferings, thou shalt find them far easier than thy sins have deserved; nothing to what thy fellow Saints, and Christ thy elder brother hath suffered before thee: at a Lion's den, or a fiery furnace not to turn tail, were a commendations worthy a Crown, do but compare thy own estate with theirs, and thou shall find cause to be thankful that thou art above any, rather than of envy or malice, that any is above thee, to domineer and insult over thee; yea, compare thine own estate with thine enemies, thou shalt see yet greater cause to be thankful; for if these temporary dolours which God afflicts his people with, are so grievous to thee, how shall thine and God's enemies endure that devouring fire, that everlasting burning? Isaiah 33. ver. 14.   

CHAP. 39 That the more we suffer here (so it be for righteousness sake) the greater our reward shall be hereafter.  
FIfthly, We shall bear the Cross with more patience and comfort; if with Moses we shall have respect unto the recompense of reward, which is promised to all that, notwithstanding what they shall suffer, persevere in well doing. Great are our trials, but salvation will one day make amends, when we shall have all tears wiped from our eyes, when God shall turn all the water of our tears into the wine of endless comfort; Yea, when our reward shall be so much the more joyous, by how much more the course of our life hath been grievous.  
First, see what promises are made to suffering, Blessed are they which mourn, saith our Saviour, for they shall be comforted, Mat. 5.4. Blessed are they which suffer persecution for righteousness, for theirs is the Kingdom of Heaven, Verse 10. Blessed shall ye be when men revile you, and persecute you, and say all manner of evil against you for my sake falsely. Rejoice and be glad, for great is your reward in Heaven, Vers. 11.12. Behold, saith God, it shall come to pass, that the Devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days; yet fear none of those things which thou shalt suffer. For be but thou faithful unto death, and I will give thee the crown of life, Revel. 2.10. A Crown without cares, without rivals, without envy, without end; And again, Blessed is the man that endureth temptation; for when he is tried he shall receive the crown of life, james 1.12. And lastly, Whosoever shall forsake Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my name's sake, he shall receive an hundred fold more, and shall inherit everlasting life, Mat. 19.29. This is a treasure worthy our hearts, a purchase worth our lives. Now who is there that shall hear these promises, and compare the seedtime with the Harvest, look up from the root to the fruit, consider the recompense of the reward, and will not choose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season? Hebrews 11.25. Who will not be willing to suffer with Christ, that he may also reign with him? 2 Tim. 2.12. Who will not suffer these light afflictions which are but for a moment, when they cause unto us a far more excellent and eternal w●ight of glory? 2 Cor. 4.16, 17. Was Lazarus for a time extreme miserable? he is now in Abraham's bosom. Yea, blessed Lazarus, thy sores and sorrows soon ceased, but thy joys are everlasting. Now me thinks if thou but considerest that thy pains will shortly pass, but thy joy shall never pass away; it should prove a notable sovereign Cordial to strengthen thee; not only against reproaches which attend thy profession, but even against fire and faggot. Who would not be a Philpot for a month, or a Lazarus for a day, or a Stephen for an hour, that he might be in Abraham's bosom for ever: nothing can be too much to endure for those pleasures, which endure for ever.  
It's true, If in this life only we had hope in Christ, we were of all men the most miserable, as the Apostle speaks, 1 Cor. 15.19. But thou must consider, that as this life is our hell, and the wickeds heaven, john 16.20. So the next life shall be their hell, and our Heaven, Vers. 21.33. As Dives was in Abraham's bosom, when Lazarus was in torments; so Lazarus was in Abraham's bosom, when Dives was in torments, Luke 16.23, 25. And herein we fare no worse than Christ; did not his spirit pass from the cross into Paradise? Did not he first descend into hell, and then had his ascension? suppose thy sufferings be great, what then? Assure thyself, that every pang is a prevention of the pains of hell, and every respite an earnest of Heaven's rest; and how many stripes dost thou esteem Heaven worth? It's true, flesh and blood is so sensual, that it feels a little pain in the finger, a great deal more than the health of the whole body. But let us better consider on it, and behold at once the whole estate of a Christian, we shall see his peace exceed his pain; yea, we shall see both the torments present, and the glory following: hope makes absent joys present, wants, plenitudes, and beguiles calamity, as good company does the way. The poor Traveller in thinking of his Inn, goes on more cheerfully, and the bondman in calling to mind the year of jubilee. When the Apprentice calls to mind that his years of covenant will now shortly expire, and then he shall have his freedom confirmed, the very remembrance thereof maketh many laboursome works seem more light, and l●sse grievous unto him, neither doth he afterwards repent it. Did it ever repent jacob, when he came to inherit his Father's blessing, that he had endured a long exile, and tedious bondage? Or joseph, when he was once made Ruler in Egypt, that he had formerly been sold thither, and there imprisoned, and he had never been a Courtier if he had not first been a prisoner? Or did it repent the Israelites when they came to inherit the Land of promise, that they had formerly been forty years passing through a forlorn wilderness? Or which of God's servants did ever repent that they had passed the apprenticeship of their service here, and were now gone to be made free in glory? If so, let us do and suffer cheerfully, patiently, courageously, what God imposeth upon us: knowing that after we have sweat and smarted but six days at the utmost, then cometh our Sabbath of eternal rest, which will make amends for all; knowing that death ends our misery, and begins our glory, and a ●●w groans are well bestowed for a Preface to an immortal joy. Let the● our eyes be continually on the joys which follow, and not on the pain which is present; the pain neglected and unregarded cannot be very uncomfortable. But that there i● reward promised to those which suffer in Christ's cause, i● not all; for our reward shall be answerable to our sufferings, the greater our sufferings are here, the greater shall our reward be hereafter; the malice of our enemies shall make for the increase of our happiness, M●t. 16.27. The deluge of calamities may asseure us, but they shall exalt us. Suffering for the Gospel is no inferior good work, and every one shall be rewarded, though no● for, yet according to his works, Psal. 62.12. Rom. 2.6. Revel. 22. 1●. The greater degree of grace we attain to here, the greater degree of glory we shall have hereafter. They that turn many unto righteousness, s●●●l shine as the stars in the Kingdom of Heaven, Dan. 12. 3. And they that suffer Martyrdom shall be clothed with long white robes, and have Palms in their hands, Rev. 6.9, 11. Neither would those Saints in the old Testament, which were ●a●ked and 〈◊〉, be delivered, or accept of their enemies fair offers, to the end they might receive a better resurrection, and a more glorious rewards H●b. 11.15. A●●●, when we look to the reward, we could not wish our work easier, or our burden lighter: When we are judged, we are chastened of the Lord, because we should not be condemned with the world, 1 Cor. 11.32. If we be not chastened here, we shall be condemned hereafter. Now whether had you rather rejoice for one fit, or always? You would do both, which may not be; you would be both Dives and Lazarus, have happiness both here and hereafter▪ pardon me, it is a fond covetousness, & idle singularity to affect it: What that you alone may far better than all Gods Saints? That God should straw Carpets for your feet only, to walk unto your Heaven; and make that way smooth for you, which all Patriarches, Prophets, Evangelists, Confessors, and Christ himself have found rugged and bloody? Away with this self-love, and come down you ambitious sons of Z●bedee, and ere you think of sitting near the Throne, be contented to be called unto the Cup. Now is your trial. Let your Saviour see how much of his bitter potion you can pledge, then shall you see how much of his glory he can afford you. In all Feasts the coursest meats are tasted first: be content to drink of his Vinegar and Gall, and after you shall drink new Wine with him in his Kingdom. Besides, without some kind of suffering, how shall your sincerity be approved▪ Even nature is jocund and cheerful whiles it prospereth; but let God withdraw his hand, no sight, no trust; the Mother of Micha, while her wealth lasteth, can dedicate a good part of her silver to the Lord, but now she hath lost it she falls a cursing, judges 17.1, 2, 3. We all are never weary of receiving, soon weary of attending; we are ready to shrink from Christ, so soon as our profits or pleasures shrink from us; but if with the Needle of the Compass, in the midst of tempestuous weather, we remain always unmoveable, and stayed upon one point, it is a sign the Loadstone of the Gospel hath changed our hearts, and we are governed by Christ, as the Needle is by the North Pole. Wherefore if God should not frame outward things to thy mind, do thou frame thy mind to endure with patience and comfort what he sends; and this will be an Odour smelling sweet a S●●●●fice acceptable and pleasant to God: yea, herein thou shalt approve thyself with David, a man after Gods own heart; and you know that as David was unto God according to his heart, so was God unto David according to his.   

CHAP. 40. Application of the former Grounds.  
ANd so you have the residue of the grounds of comfort; it remains that I should apply them: For this Doctrine, though it be better understood than practised, as Cassandra was better known than trusted; yet being both known, applied, and duly trusted to, will, (like the Sun) not only delight our understandings with its contemplation, but also warm and quicken our affections. Wherefore is there any weak Christian so white livered with Nicodemus, that the reproaches and persecutions which attend his profession, make him ashamed of Christ, or cause him to think that it is in vain to serve the Lord, whereby, he is frighted out of the narrow way that leadeth to life? Let him draw near, for I chiefly direct my speech unto him: are afflictions and persecutions so necessary and profitable, as hath been showed? doth not God only gain glory by our sufferings, but do they also bring u● to repentance and amendment of life, 〈…〉 up to prayer, we●●e 〈◊〉 from the love of the world, keep u● always prepared for our enemy's assaults, discover wh●ther we are sincere or no, make us humble, improve all Christian graces in us? Is God more specially present with us in afflictions▪ cannot our enemies diminish one hair of 〈◊〉 head● without God's special leave and appointment? Hath he promised that we shall not be tempted above our strength? Are these stripes the chiefest ●okens and pledges of God's love and adoption? Were none of his children ever exempted from the like? And lastly, shall ou● momentany sufferings be rewarded with everlasting glory? Yea, shall our glory be increased 〈◊〉 our sufferings have been more? Then 〈◊〉 them serve as so many restoratives to thy fainting spirit; yea, lift up thy hands which hang down, and strengthen thy weak knees, Heb. 12.12. For I suppose ignorance of these things to be the cause of thy drooping; and that thou hast never been conversant in the book of God▪ or if thou hast▪ that thou didst never seriously ponder these Scriptures which have formerly been rehearsed; for hadst thou seriously considered them, thou wouldst not have dared to make that an occasion of grief and prejudice, which the Spirit of God maketh the greatest cause of joy, and confirmation that can be. For what can be spoken more express, direct, and significant? What demonstrations can be given more solid? What Fortifications or Bulwarks so strong and safe against the affronts of Satan, & the World? Thou sayest thou art persecuted for well-doing, and therefore thinkest it a strange thing. God saith it is, and ever hath been common to all his children, not Christ himself excepted: Thou thinkest thyself miserable, God saith thou art blessed: Thou sayest thou art hated of the world, God saith, thou art beloved of Christ, who hath chosen thee out of the world: Thou thinkest it a shame to be reproached, God saith, it is thy glory: Thou grievest at it, God saith, thou hast great cause to rejoice, for it showeth thee to be borne of God, thine enemies to be the seed of the Serpent: Thou sayest tha● all things go cross with thee, God saith, that all things shall wo●● together for the best; it may be the increase of thy temporal happiness; how ever that it shall be for the improvement of thy graces here, for the advancement of thy glory hereafter. Thou thinkest it a sign of displeasure, God saith, it is to thy Enemies a token of perdition▪ but to thee of salvation: Thou thinkest thyself near forsaken, God saith, The spirit of glory and of God resteth upon thee: Thou sayest, thou shalt one day perish, God saith, that neither things present, nor things to come shall ever be able to separate thee from the love of God, which is in Christ jesus our Lord: Thou thinkest the Lord doth not hear thee, because he doth not presently answer thee in the things that thou requirest; I tell thee, it were ill for the best of us, if we were permitted to be our own choosers: Let Peter have his desire, and his Master shall not dye, so Peter himself and the whole world had been lost; in unfit supplications we are most heard, when we are repelled: our God oftentimes doth answer our prayers with merciful denials, and most blesseth us in crossing our desires. We may ask either bad things to a good purpose, or good things to a bad purpose, or good things to a good purpose, but in an ill season. Now if we ask what is either unfit to receive, or unlawful to beg, it is a great favour of our God to be denied: granting is not always the effect of love; if so, then had Paul been less loved than Satan: Satan begged but once, and had his prayer granted concerning job: S. Paul begged thrice that he might not be buffeted, yet was denied. Satan begged his shame, who envied his success? S. Paul that freedom from temptation, which would have been worse had than wanted: yea, if granting were always an effect of love, than was our blessed Saviour less loved than Satan; for the Lord would not let the Cup of his passion pass from him upon his earnest prayer, which he made as he ●as Man. But you must know that denials in some cases, are better than grants; the Lord will not take away the body of sin from us upon our earnest prayers, yet he granteth us that which is equivalent, viz. Grace, to subdue our corruptions, and withal takes away the occasion of pride, which is better; for certainly he is more supported of God, that hath grace given him to conquer a 〈◊〉 as had the Martyrs, in being 〈…〉 those tortures, than another who is excused to fight. Again, we must not measure Gods hearing of our suit by his present answer, or his present answer by our own sense; touching the first, Zachary a long ●●me ●alled of a son for all his prayer but when he had even forgot that prayer, he had a Son; the Angel brings him good news, Luke 1.13. Thy prayer is heard: When did he make this prayer? Not lately, for than he was grown old, & had given over all hope of a child so that this request was passed over many years, and no answer given.  
2. To prove that we are not to judge of GOD'S answering our prayers by our own sense, I need 〈◊〉 to instance the Woman of Canaan (is what can speed well, if the prayer of faith from the knees of humility succeed not) and yet behold, the further she goes, the worse she fares; her discouragement is doubled with her suit: It is not good (saith our Saviour,) to take the children's bread, and cast it to dogge●; here was told comfort, yet stay but a while, he clears up his brows and speaks to her so comfortably, that 'twere able to secure any heart, to dispel any fears. O Saviour, how different are thy ways from ours, when even thy severity argues favour! The trial had not been so sharp, if thou hadst not found the faith so strong, if thou hadst not meant the issue so happy: it is no unusual thing for kindness to look sternly for the time, that it may endear itself more, when it lists to be discovered.  
It was cold comfort that the Cripple heard from Peter and john, when he begged of them an alms, Silver and Gold have I none: but the next claws, rise up and walk, made amends for all. O God, we may not always measure thy meaning by thy semblance; sometimes what thou most intendest, thou showest lest: in our afflictions thou turn'st thy back upon us, and hidest thy face from us, when thou most mindest our distresses. So jonathan shot the arrows beyond David, when he meant them to him; So joseph calls for Benjamin into hands, when his heart was bound to him in the strongest affection; so the tender mother makes as if she would give away her crying Child, whom she hugs so much closer in her bosom. If thou pass by us whiles we are struggling with the tempest, we know it is not for want of mercy, thou canst not neglect us: Oh let not us distrust thee if thou comest, it is to relieve us, if thou stayest, it is to try us: howsoever, thy purpose is to save us. Surely God will work alone, and man must not be of his council. Wherefore many times he deals with wicked men, as Eutrapilus sometimes did with his subjects; who, when he was minded to do a poor man a mischief, would give him abundance of wealth, whereas contrarily his Children find themselves croft with a blessing. As when Isabel Queen of England was to repass from Z●●l●●d into her own kingdom▪ wit●●n Army, in favour of her son against her husband's, had utterly been 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 entangle ourselves, if we could sit down and obtain our wishes; do we not often wish that, which we after, see would be our confusion; because we ignorantly follow the flesh and blinded appetite, which looks on nothing but the shell and outside; whereas God respecteth the soul, 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 child's knife, and gives him a book. We cry for riches, or liberty, or peace, they are knives to cut our fingers; wherefore God gives us his word, the riches of Verity, not of Vanity; He gives us that glorious liberty to be the Sons of God, he gives us that peace which the world cannot give, nor take away: wherefore let the Christian understand God his Physician, tribulation his Physic; being afflicted under the Medicine, thou criest; the Physician hears thee not according to thy will, but thy weal; thou canst not endure thy malady, and wilt thou not be patient of the remedy. No man would be more miserable, than he that should cull out his own ways: What a specious show carried Midas his wish with it▪ and how did it pay him with ruin at last? Surely, I have seen matters fall out so unexpectedly, that they have tutored me in all 〈◊〉 neither to despair nor presume; not to despair, for God can help me; not to presume, for God can cross me: One day made Marius Emperor, the next saw him rule▪ and the third he was stain of hi● Soldiers. 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 rejoice more in that thy petition is denied, th●n if it had been granted. This was the use which Saint Paul made of God's denial, and he knew what he did; though he had as much to boast and rejoice of, as any one living, yet, saith he, Of myself I will not rejoice, except it be of min● infirmities; That is, afflictions, reproaches persecutions, inward temptations, fears, distrusts, etc. But in these I will very gladly rejoice; Why? That the power of Christ may dwell in 〈◊〉▪ Note his reason, he had heard God say, that his power was made Perfect through weakness, 2 Cor. 12.8, 9 Neither had he only cause to rejoice in his infirmities, but all God's people have the same cause to rejoice; for what the spirit of comfort speaks in this, and in all the former places recited, do 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. believest thou the former Scriptures spoken by CHRIST, and his Apostles? I know that thou believest with some mixture of unbelief, and art almost persuaded, not only to do, but to suffer cheerfully 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 rejoice and be glad, that thou art counted worthy to suffer rebuke for Christ's Name, Acts 5.41. Thou seest it is not for nothing that Christ saith, Blessed and happy are ye when men revile you and persecute you; That Saint james saith, Count it exceeding joy, when ye fall into divers temptations, james 1.2. It is not for nothing that Saint Paul saith, I take pleasure in infirmities, in reproaches, in necessities, i● persecutions, in anguish, for Christ's sake, etc. 2 Cor. 12.10. That Peter and john, when they were beaten and imprisoned, departed from the council, rejoicing that they were counted worthy to suffer rebuke for Christ's Name, Acts 5.41. For even bearing the Cross 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 own Robe, and put it on the back of one of his servants.  
Indeed it is hard for job, when the c●rr●rs of God fight against him, and the Arrows of the Almighty sticks so fast in him, that the venom thereof hath drunk up his spirit, job 6.2, 3, 4. to think it a special favour and dignity; but so it was, being rightly considered. It was hard for Joseph's brethren to hear him speak roughly unto them, take them for spies, and commit them to prison, Gen. 42.30. and think it is all out of love; much more hard for Simeon to be could out from the rest, and committed toward, while his brethren are set at liberty, verse 24. and yet it was so; yea he loved him best, whom he se●med to favour least: yet such is the infirmity of our nature, that as wealte eyes are dazzled with that light which should comfort them, so there is nothing more common with God's Children, then to be afflicted with the causes of their joy, and astonished with that which is intended for their confirmation. Even Man●a conceives death in that vision of God, wherein alone his life and happiness did consist, judges 13.22. But what hath been the answer of God always to his Children in such their ecstasies, but this? Fear not Gideon, jud. 6.23. Flare not joseph, Mat. 1.10. Fear not Zachary, Luk. 1.12, 13. Fear not Paul, for I am with thee, and no man shall lay hands on thee, to do thee h●rt, etc. Acts 18.9, 10. The words are often repeated (as Pharaohs dreams was doubled) for the sureness. Yea to the end that we should be fearless in all our sufferings, so long as we suffer not as evil doers, 1 Peter 4.15. Fear not, As one well notes, is the first, word in th'annunciation of Christ's conception, and the first word in the first Annunciation of his birth, and the first word in the first Annunciation 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; strengthening his followers, and sweetening his cross by divers forcible reasons, Luke 21. Mark 13. And the words of dying men have ever been most emphatical, most effectual: nay more than all this, if yet thou wilt not be comforted, look but john 16.20. and thou shalt have thy Saviour assure thee by a double bond, his Word I say. his Oath Verily, verily, I say unto you, that though for the present you do fear, and sorrow, and weep, yet all shall be turned into joy, and that joy shall no man be able to take from you, Verse 22.   
FINIS.   

Imprimatur.  
Thomas Weeks, Cap. Domest. Lond. Episc.   

Errata.  
PAg. 17. lin. 12. full career, read, our full carrere. p 21. l. 24. burn our blood, r. burn up our blood. 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. Swashbuckler. p. 160. l. 29. again, r. worth. p. 165. l. 1. repaired, r. repaid. 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 ●bound also, 
189, 190  We are apt to think God Absent in trouble, 
189  If his enemy Accuse him, he will more accuse himself, 
98  Distinguish between the good which is of God, and the evil 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, 
●85, 186  Gods former Actions are patterns of his future, 
207  Rules for our Actions, 
166 to 171  Nothing Accomplished here, which is no●first decreed in Heaven, 
196, 197  Suffering a notable sign of our Adoption, 
52 to 54  Adversity teaches the way to Heaven, 
30  That all Afflictions come by the special providence of God, 
193, to 222  Every main Affliction is our red sea▪ 
5●  Affliction bringeth repentance, 
〈…〉  Seldom awakened but by Affliction, 
16, 17  Affliction makes known the graces of God in us, 
10 to 14  One Affliction doth us more good than many Sermons, 
17  Affliction makes us importunate, 
25 to 29  Our enemies may Afflict us, cannot hurt us, 
203  Our Afflictions shall be tolerable or short, either light or not long, not violent, or not last, 
204  We that know not the Afflictions of others, call our own the heaviest, 
234  Sins, 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 works amendment of life, 
●0 to 25  Affliction the sum of Divinity, 
17  Affliction the best Schoolmaster, 
15 to 25  We are Afflicted, not over-pressed, 
203  Affliction keeps us always in a readiness, 
35, 36  Affliction makes us go to God by prayer, 
25 to 2●  If not better for Affliction, we are worse, 
173  All things are ours, 
181  What makes the Angels rejoice, makes men pow●e and stomach, 
2, 3  Anger sometimes a virtue, 
168  For God not to be Angry with a man is the greatest anger of all, 
225  Anger a kind of baseness, and infirmity, 
118  If God do not Answer us in every thing, we take pleasure in nothing, 
235  The best Answer, no answer, 
124  A mock Answer may clean change their minds, 
133, 134, 135  Be Angry but sin not, 
16●  Many have died by passionate Anger, 
92  A●●●r a sore disease of the mind, 
119  Application of the grounds of comfort, 
246 to 249  We cannot Ascribe too little to ourselves, 
49 to 52  Sore Affliction will make us ascribe all to God, 
49    


B  BAnds of some embolden others, 
7  We must Bear with others, God bears 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 hair of our heads, or a beast of our herds, 
198 199  The weak Christian Believeth with some mixture of unbelief, 
276  To Believe against reason and without knowledge of means, is heroical, 
58, 59  None but evil men will Believe their evil reports, 
139  The several Benefits of affliction, 
24●  The sin theirs, the good which comes of it Gods, the Benefit ours, 
185, 186  The praise of faith to Believe above hope, 
39, 40  No such coward, none so valiant as the Believer, 
147  Much the better for our enemies, 
203  We best know the worth of a Benefit by the want of it, 
59 to ●4  We are the Better for our being the worse, 
180  God doth most Bless us in crossing our desires. 
249  The more they cross or curse us, the more God will bless us, 
108 to 111  Paul's Blindness took away his blindness, 
65  If sick, or in prison, or Blind, or ●a●e, we are the better for it, 
176  The Blood of the Martyrs is the seed of the Church, 
8  The Body but the Bark, Cabinet, Case, or Instruments of the soul, 
102  Good for the soul that the Body is sometimes sick, 
48  Diseases of the Body are as medicines to the soul, 
31  He that is Bor●e of God overcommeth the world, 
12, 13  The Bondman goes on cheerfully when he calls to mind the year of jubilee, the Traveller when he thinks upon his Inn, 
240    


C  ASsurance of Gods Call takes away the very fear of death, 
147  Carelessness puts ill will out of countenance, 
124 125  In some Cases to chastise may be lawful and expedient, 
168  Look up from the stone to the hand, from the effect to the Cause, 
96  Superior 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 own Choosers, 
249  Christ's actions our instructions, 
157, 158  Christians put down 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 cross, 
229 to 237  Christ overcame by suffering, 
84  Persecution enlargeth the Church's bounds, 
7, 8, 9  Cherishing ever follows stripes, 
58, 59  Comforted according to the days they are afflicted, 
101, 102  When we find no Comfort abroad, we seek it at home, 
16  Affliction bringeth the Company of God himself, 
101, 102  The less Comfort we find on Earth, the more we seek it from above, 
30  The worldly man, on his bed of sickness, hath neither Comfort from God, or from others, or from himself, 
221  Satan's Commendations the greatest slander, 
128, 129  If we have not already, we shall find in the Conclusion that all is for the best, 
180  He the greatest Conqueror that overcomes his own lusts, 
12, 13  Not to Condemn a man before we hear him speak, 
136  Spiritual Consolations late, but sudden, 
209  When our Conflicts are most grievous, they are near at an end, 
209  The Christian so conquers himself that wrongs cannot conquer him, 
69  Conscience as a thousand witnesses, Advocates, etc. to plead procure, pronounce, etc. 
170  To Contemn their Contempt, 
117  Every small Contentment 〈◊〉 our affections to the world, 
175  The best Confutation of slanders is by our good works, 
75  Controversies like a pair of Cudgels are thrown in by the Devil, 
88  A good Conscience like a true and constant friend, 
75 to 80  By affliction we are made Conformable to Christ our elder brother, 
52, 53  To be exempt from misery, the most miserable Condition of all, 
227  A good man's Constructions ever full of charity and favour, 
117  We must not be of God's Council, 
253  A good Conscience will not be put out of countenance, 
75 to 80  Our Corruptions never appear, till shaken by an injury, 
49 to 52  Main evils have Crowns answerable, 
108  God weighs to us favours and Crosses in an equal balance, 
220  Bearing the Cross with Christ, a great preferment, 
257  Our Crosses prove blessings, 
43 to 49  A sound spirit, will bear the greatest Cross, 
111  Nothing but Cries can pierce Heaven, 
27  That it is for our Credit to be evil spoken of, 
126 to 130  The Cross is counterpoised and made sweet, with more than answerable blessings, 
100 to 104  Patience breaks the stroke of every Cross, 
111  The sharpness of Crosses, Gods spiritual Hedge, 
43 to 49  To be free from Crosses and afflictions, the privilege of none but the Church triumphant, 
233  The Cudgel not of use when the beast but only barks, 
85  They can bear injuries out of Custom, 
67 to 73  Custom a second or new nature, 
69 to 73  Custom makes any thing familiar and easy, 
69 to 72    


D  WHo would not be a Lazarus for a D●y, to be in Abraham's bosom for ever, 
239  We are afflicted, that we may not be Damned, 
43 to 49  Danger in being without dangers, 
45 to 52  We should b● Deaf and dumb at reproach, 
120  Death hath nothing terrible in it, but what our life ha●h made so, 
147  Death in Christ's cause the way to heaven on Horseback, 
122  The Martyrs even slighted Death, 
122  Even Death itself shall work our good, 
181  He that is faithful unto the Death, shall have the crown of life, 
238  Death ends our misery, and begins our glory, 
241  Death, the wicked man's fear, the Godly man's with, 
33, 34  If God Defer his help, it is on purpose that our trials may be perfect, our Deliverance welcome, our recompense glorious, 
2●●  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 seen before it is expected, 
212  Our Saviour's suit which he made as man, denied, 
250  Denials sometimes better than grants, 
250  If God Denies us what we ask, 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 bear injuries patiently, because their sins have Deserved them, 
94 to 100  What ever we suffer, we have Deserved more, 
94 to 100  We endure nothing from our enemies, but what we have Deserved from God, 
94 to 100  Without suffering we cannot be C●rists Disciples, 
●2 to 54  We resemble the Devil if we 〈…〉 cruel 
158  Th● Devil wounded with his own weapon, 
15 to 25  Some as willing to Die as di●e, 
106, 107  A Christian parley about Difficulties, 
155  Let none D●sp●ire for God can help, none presume, fe●ing God can cross them, 
255  Let none Dismay us with the●● p●oud looks, nor big words, 
203  We are too sensible of a prese●● Distress, ingrateful for favours past, 
234  Hypocrites Discover themselves when persecution comes, 
37 to 43  Prosperity Discovers 〈…〉 
38 to 43  Affliction Discovers 〈…〉, 
3● to 43  It is the lot of all God's people 〈…〉 suffer e●ill, 
●3  A Dominion over ones self the greatest conquest, 
80  
85    


E  THing 〈…〉 
61, 62  Actions to be ●●dged by 〈…〉, 
151  The End 〈◊〉 the upright man is pea●e, 
181  Enmity between the good and bad, 
1, 2, 3  E●equality the gro●nd of O●de●, 
197  Our Enemy's both prov● and 〈…〉, 
67 to 73  We sooner and more plainly 〈…〉 Enemy, 
94 to 100  The 〈…〉 Devil himself, do much pleasure us, 
178  
10  The Churches Enemies benefit the Church, 
66  Our Enemies more to be pitied than maligned, 
118 to 123  Better the Estate perish than the soul, 
30  To behold at once the whole Estate of a Christian, and not his present condition alone, 
240  If we compare our own Estate with our enemies, we have yet greater cause to be thankful, 
235, 236  The Evil of affliction, prevents the evil of sin, 
43 to 49  Thank God we Escape so, 
94 to 100  Overcome Evil with goodness, 
●42  Evils do not come by chance, neither can they light where they list, 
203  God Esteems us according to what we are, 
78, 79  He speeds well here that lives under a perpetual Equinoctial of good and evil, 
233  Gods goodness makes our greatest Evils beneficial unto us, 
179  The redress of Evil in a private person, is evil, 
144  All the Evils that can befall us, make for our inestimable good and benefit, 
178  Our care and ●uit must be to have those Evils sanctified which cannot be averted, 
228  Examine whether we have well husbanded our afflictions, 
171 to 174  Many Examples of God's aid in extremity, 
208  To be an Example to them and others, 
133 to 137  Example will soon prevail, 
133 to 137  To raise comfort from former Experience, 
●●7  Experience the best informer, 
67  Our Extremities drive us to him that is ●●●●potent, 
211  Man's Extremity is God's 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 aid us in our last straits, and meet together in the centre of our Extremity, 
221  In all Extremities we must send faithful and fervent prayer to Christ for ease, 
28  A great Evil, not to be able to suffer evil, 
92    


F  WE learn to stand by Falling, 
4●  It would Fare worse with us, were we our own choosers, 
32  Fathers hold in their own children, when they suffer the children of bondmen to do as they list, 
223  God hath much ado 〈◊〉 reclaim one of the world's Favourites, 
3●  God's Former favours, arguments of more, 
54 to 59  Hard for us to think it a special 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 man ever▪ served with simple Favours, 
23●  The Palate an ill judge of the Favours of God, 
22●  Nothing more raiseth up the heart in present of 〈…〉, than the 〈◊〉 of Favours and wonders past, 
207  〈…〉 Devil's can do, 
107  A strong Faith is not discouraged either with God's silence or flat denial, 
57  Their Faith, valour, and patience, best made known by affliction, 
10 to 14  The want of Faith made the Philosopher's virtues but shining sins, 
151  The praise of Faith to hold out to the last, 
54 to 59  The Tree of Faith takes deeper root by shaking, 
54 to 59  Suffering increaseth our Faith, 
54 to 59  Do we Fear, and sorrow, and weep for the present, yet all shall be turned into joy everlasting, 
259  Fear we not them which can only kill the body, but God that can cast both body and soul into hell. 
202  The answer of God to his people in all then ecstasies, hath ever been Fear not, fear not, etc. 
258, 259  We may Fear our own flesh as Paul did, but we have no cause, for God will support us with his grace, 
201  In all Feasts the coursest meats are tasted first, 
244  Few men can digest great felicity, 
20  We must learn to Fence in the School, before we fight in the field, 
226  A F●●ver doth not more burn up our blood, than our lust, 
21  The Philosophers could Forbear, Christians Forgive, 
15●  While we Fight one with another, the Devil overcomes both, 
●●8  
120 85  
 Fervent when most in pai●e, 
221  The Flesh and blinded appetite looks on nothing but the shell and outside of things, 
254  Motions of revenge come from the Fl●sh, the Spirit suggests better things, 
145  God scourgeth the Flesh that the spirit may be saved, 
43 to 49  God makes Fools of the enemies of his Church, 
195 196  Evil natures grow presumptuous upon Forbearance, 
162 to 165  If God a little Forget us, we presently remember ourselves, 
49 to 52  We cannot pray aright except we forgive, 
103  Nor communicate aright, 
103  Nor be good hearers, 
103  Yea, if we pray, it is that we may be condemned, 
104  In reason a man would Forgive his enemy for his own sake, 
103 to 115  Not to be afflicted, is to be Forsake●, 
225  Whosoever Forsakes any thing for Christ, shall receive an hundred fold more, 
238  When we are made Free in glory, it shall not repent us that we endured a hard and strict apprenticeship here, 
241  A good change to have the Fire of affliction for the fire or hell, 
177  Anger inflames a Fool sooner than a wise man, 
82, 83  Prosperity makes us Forget God, adversity to remember him, 
4● to 49  We must Forgive y●● not be forgive●▪ 〈◊〉, 
1ST, 144  If we Forgive we shall be forgiven, but not else, 
104  Forgiveness the most valiant kind of revenge, 
81 82  Mo●e laudable to Forgive than revenge▪ 
80 to 85  More generous, more wise to Forgive than revenge, 
80 to 85  If we Forgive not, we can do no part of God's worship aright, 
103, 104  Like Vines, we bear the more and better Fruit for paring and pruning, 
24    


G  Ofttimes Gain brings los●e, 
20, 21  We Gain by all our losses, 
190  At a Lion's Den or a fiery Furnace not to gius our, were truly Generous, 
235  No General Rule but admits of some exceptions, 
83  Gentle speech appeaseth wrath, 
85 to 94  I● Guilty of an enemy's imputations, amend, otherwise contemn them. 
75 to 80  Guiltiness makes one fear what another would wish, 
147  Our end in suffering must be the Glory of God, 
151  Look upon his present torments together with the Glory following. 
●48  A Glorious thing to be evil spoken of by evil men, 
127 to 133  Our first parents had been less Glorious, if they had not wanted a Saviour, 
186  It furthers God's glory, and makes Satan a loser, 
195, 136  God doth resist our enemies, sustain us when we faint, and crown us when we overcome, 
191, 192  God wills that as our chastisement, which he hates as the wickedness of the agent, 
186  God takes exact notice of our particular sufferings, 
191, 192  If we are in l●●gue with God, we need not fear the greatest of men, 
196  God may be present, yet we not be pleased, 
190  God is specially present with us in affliction, 
187 to 193  God forbears so long as we have any thing left to rely upon, 
209  God scourgeth every son whom he receiveth, 
2●2  The will of God may be done thankfully, 
186  If God comes, it is to relieve us, if he stay, it is to try us, 
253  Either God must humour us, or be disinherited, 
189  God wils that, as it is a blessing, trial, or chastisement to us, which he 〈◊〉 us the wickedness of the agent, 
185, 186  God will not bestow whipping where he loves not, 
224  If God deny our suit, it is to make us more importunate, 
26  We suffer wrongs patiently for God's glory, 
148 to 157  Moses and David meek Lambs in their own cause, fierce Lione in Gods, 
165  God cannot neglect us, if we distrust him not, 
253  The praise and thanke●d we only to God, 
186  The sight of our own weakness makes us wholly rely upon God, 
49 to 52  We must commit our cause to God, 
137 to 142  God punisheth the worse, to spare the better part, 
43 to 49  God will maintain his own cause, 
139  God therefore gives because he hath given, 
54 to 59  Gods goodness turns all our poisons into Cordials, 
179  Godliness and persecution inseparable, 
1, 2, 3  We must acknowledge that God is good even when he strikes, 
58  To be more sensible of God's dishonour than our own credit, a note of uprightness, 
165  Gods people grieve more for the cause, than the punishment, 
15  None out of the place of torment, have suffered so much as the Godly. 
224  Of which divers examples, 
224, 225  The Good we get by affliction should make us suffer cheerfully, 
179  Every Good thing is from above, 
183  Even sin itself works our Good, 
181  In doing Good to our enemies, we do more good to ourselves, 
104  God can easily work Good by evil instruments, 
186  Examples of returning good for evil, 
151, 152  Not to do Good for evil, is to entreat those Ambassadors roughly which are sent in kindness and love, 
143  All things shall work together for our Greatest good▪ 
180  The Good and bad irreconciliable, 
3  It must needs be Good which evil men and Devils oppose, 
127, to 133  To do good to them that hurt us, 
142  The greatest praise is to work Good by evil instruments, 
7, 8, 9  If ever we hope for Good ourselves, we must return good for evil unto others, 
151  Goods and evils are as we apprehend them, 
111  Wicked men grow worse, Good men better by affliction, 
39  The Good things of the world make us worse, 
21  If Gold, it will try us, if Iron, it will scour away our rust, 
22  Not to be Meale-mouthed in the Gospel's cause, 
164 165  The Graces of God's children are made exemplary and they also put their enemies to silence by being tried, 
10 to 14  Graces, like the Stars, shine brightest in the night of affliction, 
10 to 14, 39  Graces grow the faster for tempestuous showers of affliction, 
22  He is more supported of God that hath Grace give● him to conquer, than another that is excused to fight. 
25●  Granting not always the effect of love, 
250  Satan's request Granted, Paul's suit denied, 
250  No greater symptom of Guiltiness, then breaking into choler when accused, 
75 to 80  Our Grief shall issdolve, or be dissolved, 
206  Repentance a supersedeaus for all Grief, 
19  Not over much Grieved when afflicted, 
176    


H  A Sound Heart and clear conscience will abide all trials, 
75 to 80  To no at whose Hand strikes, whether by a Sword, Pleurisy, etc. 
99  Woe were to us if we could not be Happy and know it not, 
220  Paul Happier in his chain of Iron, than Agrippa in his chain of Gold, 
101, 102  We may be Happy too soon, 
32  A pure Heart the Fountain of all well-doing, 
150  The Heart doth not hatch all which the tongue speaks, 
117  Patience saves the Heart, though the body suffer, 
111  That which is Hard to suffer, is sweet to remember, 
59 to 64  He that hath a go●● Head-piece, seldom passionate, 
82, 83  We are never nearer Help, than when we despair of help, 
212  To day's Ague makes us forget yesterday Health, and all former favours, 
234  How many stripes do we think Heaven worth, 
240  If we think upon our deliverance from Hell fire, it may make us both patient and thankful, 
235  This life is our Hell, the wickeds Heaven, the next shall be their Hell, and our Heaven, 
239  God loves to show his Help, when he finds us left of all other props, 
212  We must not measure Gods Hearing of our suit, by his present answer, nor his present answer, by our own sense, 
251  In un●it supplications we are most Herd when repelled, 
249  Heresies make for the good of God's Church, 
181  Good to Hear what is spoken of us, not who speaks it, 
93  He Hides his face, never turns his heart from us▪ 
205  A Man's Honour to pass by an offence, 
8●, ●3  Their reproach occasioneth God to 〈◊〉 us the more, 
103, 110  No praise to hold out, until we be Hard driven, 
212  God loves to give comfort to those that are forsake● of their Hopes, 
20●  Of which many examples▪ 
209 to 213  Hope makes absent joys present, wants, plenitudes, etc. 
240  Honey out of the Lion, 
247  Gods enemies Honour him, 
5, 6  Their dispraise a man's Honour, their praise his dishonour, 
1●7 to 133  No Samson to whom every Lion yields not some honey, 
173  Hope refresheth as much as misery depresseth, 
107  What will not Hope of reward make us do or suffer, 
105, 106  Affliction makes Humble, 
49 to 52    


I  IAcob bound prentice, while profane Esau rides a hunting, 
223  Impatience the Cousin-german to frenzy, 
83, 84  Consideration of our enemy's Ignorance, may make us patient, 
125 to 12●  Ignorance of the Scriptures, a main cause of drooping, 
247, ●48  Our Imagination makes every day of our s●●row like joshuas' day, 
●5●  Though we may be Importunate, impatient we may not be, stay he never so long, 
216  Gods people behave themselves in case of wrong like dead Images, 
119, 120  The Impatient, like Children, Fools, Madmen, yea, like Dogs, 
91, 92  No greater sign of Innocency when accused than mildness, 
75 to 80  Bare Injuries, not because they dare not revenge, but because they may not, 
69  Patient Enduring brings a Crown, 
104 to 115  Nothing can be too much to Endure for those pleasures which endure for ever, 
239  God useth our enemies but as Instruments to work his good pleasure on us, 
193 to 222  We must take Injuries, but not provoke them by lenity, 
167  Many times what God most Intendeth he showeth least, 
252  We must not so much look to the Instrument as to the Author, 
193 to 222  More beholding to a Providence than our own Endeavour, 
145, 146  Thinking to revenge an Injury, we may begin one, 
117  Light Injuries are made none by a not regarding, 
116  We cannot Endure enough to come to Heaven, 
20●  Best Instructed when most afflicted, 
64 to 67  If we knew how profitable afflictions are▪ we would Endure any thing, 
46 to 50  Innocency makes a man patient, 
7● to 80  Though they go weeping under the burden when they carry the precious seed of repentance, yet still they return with joy, and bring their sheaves with them, 
219  Christ always returns with increase of joy, 
59 to 64  We are usually afflicted with the causes of our joy, and astonished with that which is intended for our confirmation, 
258  Our sorrows soon cease, but our joys are everlasting, 
239  Weep may abide for a night, but joy cometh in the morning, 
204  Out of grief ariseth joy, gain out of loss, 
25  God allayeth our joy with the tears of affliction, to increase it, 
59 to 64  Affliction increaseth our joy and thankfulness, 
59 to 64  Let our eyes be on the joys which follow, not on the pain which is present, 
242  Their reward shall be according to the Intent, what ever the issue be, 
184 to 187  Not judge of Gods proceeding until the last act, 
9  To justify God in his judgements, 
94 to 100  They but hasten us to Immortality, 
122    


K  THe Lord first Kille●h and then maketh alive, 
21●  Suppose they Kill us, they still rather pleasure than hurt us, 
1ST  Usual for Kindness to look sternly for a time, 
25●  Kiss the Rod we smart withal, 
176  Our enemies Know neither what they say, not what they do, 
115 to 118  The Nurse Knows better than the Infant what is good and fit for it, 
117    


L  SIlence or Laughter the best answer to scoffs, 
124  He which breaks one Law, breaks all, 
142, 143  Lawful remedies allowed by God, 
163  Not go to Law for trifles, 
168  Our aim and end in going to Law, must not be the hurt of our enemy, but first, The glory of God; secondly, the reformation of the party, and others; thirdly, a further peace and quiet afterwards; fourthly, without heat or hate; fifthly, without using extremity, as more desiring peace, than victory, 
168, 169  In case we find no redress, to rest contented with meekness and quietness, 
169  Meditations, when the Law gives no redress, 
169 170  To commit our cause to God who is Chiefe-Justice of the whole world, and both can and will do what is best, 
169, 170  To make Conscience our Chancery when we go to Law, 
170  To make Charity or judge when we go to Law, 
170  To make Patience our Counsellor when we go to Law, 
170  To make Truth our Atourney when we go to Law, 
170  To make Peace our Solicitor when we go to Law, 
170  〈◊〉 Leprosy cured his leprosy, 
65  〈◊〉 and happy not to be worse with Liberty, 
174  A wicked man had rather lose his soul than his Life. 
147  A delicious Life makes us that we have no mind to go to Heaven, 
29  Life and death alike welcome to the believer, 
147  The Dungeon gives more light than the Sun, 
●5  God ordereth, Limiteth, and appointeth, the measure, quality, und continuance of every cross, 
193 to 22●  God will have us Live by faith, and not by sense, 
54 to 5●  Suppose we Lose our lives yet we gain by that loss, 
201, 202  If we Lose our lives, it is that we may save our souls, 
201  He that hath Lived well, is seldom unwilling to dye, 
147  If we lost our lives, we shall not lose our labour, 
107  Whether the body's Loss hath made the soul a gainer, 
172  They cannot separate us from the Love of God, 
20●  Tokens and pledges of God's Love and favour, 
177  Never any have had so bitter draughts upon earth, as those God loves best, 
225  The good we have by our enemies, should tutor us to Love them, 
179  As troubles arise, our Lusts decline, 
23    


M  THat we have been vicious Magnifies the power and goodness of God, makes for our credit, 
79, 80  Cautions and rules to be observed, when we appeal to the Magistrate, 
68 to 171  We may crave the Magistrates aid, 
164 to 171  The Magistrates office to right our wrongs; 
166 to 169  When displeased with others, they tear the name of their Maker in pieces, 
84  To turn our Malice from the person to the sin, 
97 to 100  Malice makes a man captive to Satan, 
103, 104  As the outward Man decayeth, the inward Man is renewed, 
22 to 25  Infidels won by seeing the Martyrs so patient, 
133  The Martyrs overcame by dying, 
84  Commonly the Measure of our sufferings according to the measure of grace in us, and Gods love to us, 
224  To live by faith when forsaken of Means, is thought worthy a crown, 
212  God not seldom works by contrary Means, 
8  All one with God to work, with, without or against Means, 
8  Meekness of spirit draws on injuries, 
167  Peter more Merry in prison, than Caiphas on the judgement-seat, 
101, 102  Gods lest Mercy beyond our best merit, 
235  Afflictions Gods Messengers sent to do an errand to us, 
49 to 52  God more Mighty to save us, than all our enemies to hurt us, 
204  Nothing by our second birth but is Miraculous, in comparison of our natural condition, 
●10 ●11  Divers Christian Miracles, 
110, 111  Patience a Miracle, 
112  A Miserable thing to be exempt from miseries, 
227  None so Miserable, but some others would change calamities with him, 
103  We make ourselves more Miserable, by looking upon our miseries in a multiplying glass, 
234  We learn More by one week's Misery, than many years prosperity could teach us, 
17,    


N  Mild Nature's best to others, worst to themselves, 
167  Nature jocund whiles it prospereth, 
244  Nature must not stand in competition with grace, 
113, 114  Need will make us both humble and eloquent, 
27  Neglect will sooner kill an injury than revenge, 
85 to 94  He truly Noble, that can do ill and will not, 
80 to 85  Nothing but is good for something, 
286    


O  ENough for One to be angry at a time, 
90  Oppo●●ion may not be righted by violence, but by law, 
144  〈◊〉 the ground of Order, 
9  God disposeth of every cross to his glory and Our good, 
193 to 222  In Outward things Gods enemies may far better than his friends, 
230  If Outward things frame not to our minds, frame we our minds to be content with what God sends, 
112, 244, 245  A question whether the enjoying or contemning of Outward things be the greater happiness, 
31  The Outward man diseased, that the inward man may be cured, 
43 to 49  The enjoyment of Outward things might endanger my soul, 
43 to 49    


P  EVery Pang a prevention of the pa●●es of hell, and every respite an earnest of Heaven's rest, 
240  Even Pain diminished with patience; 
111  Our Pains will shortly pass, but our joys shall never pass away, 
239  We feel a little Pain in the finger, a great deal more than the health of the whole body, 
240  Our pain short, our joy eternal, 
105  Christ passed from the Cross into Paradise, 
240  Philosophers Pardon their enemies, we love ours, 
151  Passionate men short lived, 
92 to 95  He fuller of Passion than reason, that flames at every vain puff, 
90, 91  Patient, because God commands us, 
142  Patience a counterpoison against grief, 
110 to 115  Patience as Lord to the lean meat of adversity, 
110 111  Hope and Patience, two universal remedies, 
110 to 115  Patience sweetens affliction, 
110 to 115  The Patient outlive the passionate, 
92 to 95  A continued Patience may be different from what is goodness, 
150  Patience in imitation of Christ and the Saints, 
156 to 162  Patience sometimes a Poultry to draw on more injuries, 
162, 163  How Patiented our Saviour was, 
157 158  The way to be Patient, 
72, 73  Many will accept of Peace, that will not sue for it, 
134, 135  Our Peace would lose us, if we did not a little lose our peace, 
176  God gives that Peace, which the world can neither give nor take away, 
254  An idle singularity to affect Peace both here and hereafter, 
243  First to assay all good means of Peace and agreement, 
168  We had Perished, if we had not perished, 
176  Perseverance a kind of all in all, 
216  God gives us Physic, that we may not dye, 
46, 47  The Physician knows what is best for the patient, 
177  Philosophers came short of Christians in patience, 
184 to 157  We cannot Pleasure Gods servants more than by despighting them, 
104 to 115  Gods People choose rather to suffer adversity, than to enjoy the pleasures of sin, 
23●  Their Pleasure short, their pain everlasting, 
105  We cannot Pleasure ourselves more than by a silent suffering, 
88  Plenty of the choicest dainty no dainty, 
63  Their Plots to destroy us, do much advantage us, 
7, 8, 9  Not the Punishment but the sin troubles them, 
97 to 100  The evil of Punishment, expels the evil of sin, 
43 to 49  The infliction of a less Punishment ofttimes prevents a greater, 
178  To think that God will not Protect and provide for his, were to derogate from his wisdom, Power, and goodness, yea 'twere against reason, 
181 to 184  That a strong opposition makes for the glory of God's Power, 
4 to 7  Gods Power best appears in our weakness, 
6  If we want faith, Patience, and wisdom, to make a right use of the cross, we must pray for it, 
183  Our praise to be dispraised of them, 
127 to 133  They that forsake the Law Praise the wicked, 
127  They are words & not Prayers which fall from careless lips, 
27  Private persons may not revenge, 
166  Our Present sufferings the fittest and wholesomest physic, 
48  God lets us blood to prevent a worse mischief, 
43 to 49  Five Prerogatives of a Christians patience, 
150, 151  The Privileges which redound to us by suffering, 
247  Pride first put on, and last put off, 
94, etc.  To have Profi●ed by affliction, an evident sign we belong to God, 
172▪  We are ready to shrink from Christ, when Profits or pleasures shrink from us, 
244  A recapitulation of several Promises, 
248, 249.256, 257.  Prosperity feeds pride, and keeps off repentance, 
32  Commonly the Lord makes our latter end so much the more Prosperous, by how much more our former time hath been miserable and adverse▪ 
216, to 220  Of which many examples, 
216 to 220  The more Prosperity, the less piety, 
20 to 25  Prosperity too strong wine for a weak brain, 
31  If the Lord Prune his Vine, he means not to root it up, 
46  To avenge ourselves, is to lose God's Protection, 
146, 147  We are kept low, that we may not be Proud, 
44  The Purpose of affliction is to make us earnest with God, 
26    


Q  Our Quarrels make both Devil and Lawyer's sport, 
●8    


R  Rage's not engendered but by the concurrence of cholera, 
85 to 94  If we suffer, it is that we may Reign, 
177  Suffer with Christ, and Reign with him, 
239  Reasons of affliction, sixteen, 
4  Whereof three concern God's glory, 
4 to 14  Thirteen our good, 
14 to 73  Whether our wisdom be improved, or our lives Reform, by what we have suffered, 
172  The godly may well Rejoice in tribulation, 
256  S. Paul Rejoiced in nothing more than afflictions, reproaches, persecution, etc. 
255  The godly rejoice always, the wicked for a fit only, 
243  No Release without repentance, 
18, 19  God loves to send Releese when we least look for it, 
205  Religion and persecution inseparable, 
1, 2, 3▪  Religion allows as much of the Serpent as of the Dove, 
163  We can neither endure the malady, nor the Remedy, 
254  Persecution will follow Remission of sins, 
1, 2, 3  The end of passion the beginning of Repentance, 
136  Repentance can only prevent the eternal displeasure of God, 
22●  Repentance removes affliction, 
18, 1●  Affliction makes us repent of f 〈…〉 we never dreamt of, 
15  The way not to Repine at those above us, is to look at those below us, 
233  The Reproach of an enemy brings us to see our faults, 
94  judas his depraving Mary, turned to her great Renown, 
132  Lawful to seek Restitution, 
167  It is enough that when we are dead, we shall Rest in the Land of Promise, 
232  Some carnal Reasons for revenge answered, 
154  CHRIST not yet Revenged of his enemies, 
15●  Both the Law of Nature, and Law of Nations forbids revenge, 
14●, 144  If we miscarry in seeking Revenge, 〈…〉 no comfort, 
146, 147  He that takes Revenge, makes himself both judge, witness, accuser, and executioner, 
139, 140  To Revenge is to take God's office out of his hand, 
137 to 142  The Lord will Revenge our wrongs, 
121.137 to 142  Revenge a remedy worse than the disease, 
85 to 94  Patience the most divine and Christianlike Revenge 
84  Great is their Reward which suffer for righteousness, 
237, 238  The more we suffer, the greater our Reward, 
237 to 246  Were every pain we suffer a death, and every cross an hell, yet we shall have amends enough, 
106, 107  Patience shall have a temporal Reward also, 
108 to 115  If not, patience were a sufficient Reward to itself, 
110 to 115  We shall bear the cross more comfortably, if we think upon the Reward promised, 
237 to 246  Patient, because patience brings a Reward, 
103 to 115  Hope of Reward should make us patient, 
102  Our Reward answerable to our sufferings, 
242  The greater our sufferings here, the greater our Reward hereafter, 
242  Rich men neglect God most, 
32  Rules to be observed in suffering, 
162 to 179    


S  SAtan can do any thing by permission, nothing without, 
198 199  Satan is limited, and can go no farther than his chain will reach, 
198, 199  God will never give Satan leave to do the least hurt to our souls, 
199  Satan enjoined silence, 
128, 129  If Satan cannot hurt us; much less his instruments weak men, 
199, 200  Our Saviour's whole life from his cradle to his grave a continual act of suffering, 
233  The Saints patience, 
159 to 162  To search whether the report be true or no, 
97, 98  Their scoffs noble badges of honour and Innocency, 
132  If beat off from our profession wiith scoffs, we are but counterfeits, 
173  The Scriptures written for our learning patience, comfort and hope, 
●●6  Security the cause of corruption, 
●75  Affliction separates the good and bad, 
37 to 43  We take deeper root by shaking, 
45  We remember one days sickness more than many years' health, 
234  The sick servant hath not strong meats given him, as the rest have, 
226  An enemy most vexed with silence, 
123 to 126  Silence the way royal to correct a wrong, 
80 to 85  Silence will either drain the gall ou● of bitter spirits, or make it more overflow to their own disgrace, 
124  Silence in case of personal wrongs, but not in the causes of God and Religion, 
125  Our Saviour a pattern for silent suffering, 
96, 97  Silence one kind of revenge, 
123 to 126  Affliction discovers whether we are sincere or not, 
37 to 43  Sin the sling of all troubles, 
147  Our sincerity cannot be approved without suffering, 
244  Chastisements (after the sin is remitted) may be deadly, 
227  Every word they speak of us is a slander, be it good or ill, 
127 to 133  A slanderer doth but shame himself, 
119  None ever was that was not slandered, 
139  Better smart for a while than for ever 
177  Our songs shall be louder than our cries. 
64  Commonly they know not GOD that know no sorrows, 
18  The soul cannot live while the sin lives, 
19  GOD regardeth the soul's good, and his own glory, 
254  Our souls shall lose nothing but their dross, 
202  The soul waxeth as the body waineth, 
66  We have the presence of God's spirit and grace many times, and feel it not, 
220  To rejoice when they speak evil of us, 
132  The sharp water of affliction quickens our spiritual sight, 
49 to 52  To be evil spoken of for well doing peculiar to the godly, 
127 to 133  If God stay long, yet he will be sure to come at length, 
58, 59  Steven a true Scholar of Christ, 
159, 160  Of all storms a calm the greatest, 
227  A stout Christian bears off one mischief with another, 
68, 69  Though the Devil strikes at our names, his aim is to slay our souls, 
172  We may well take a few stripes, where we receive so much good, 
100 to 103  Receive his stripes with all humility, patience, piety and thankfulness, 
176  That stripes from the Almighty are special tokens and pledges of his adoption and love, 
222 to 229  Nothing more proves us Gods than his stripes, 
22●  Not bound to tender our throats to an unjust 〈◊〉, 
162 to ●●●  Our sufferings may aggravate, cannot redress our miseries, 
176  A man that studies revenge, keeps his wounds green and open, 
91  We must suffer with Christ that we may reign with him, 
52 to 54  Our sufferings are registered, our tears bottled up, 
191 192  We suffer here that we may not suffer hereafter, 
43 to 49  Our sufferings far less than our sins have deserved, 
235  By suffering we become followers of all the Saints, 
53, 54  Our patience shall be proportionable to our sufferings, & our strength equalled to our temptations, 
219  Our sufferings nothing to what others have suffered, of which divers examples, 
229 to 237  When God calls us to suffer he gives answerable strength and courage, 
226  We shall suffer no more than we are able to bear, 
200  Than shall be for our good, 
200  Suffering the only way to prevent suffering, 
85 to 94  We may well suffer patiently, when we know we suffer justly, 
94 to 100  When we suffer, we bethink ourselves of what we 〈…〉 
94, 95  〈…〉 cious, nor lightly credulous, 
●64  Love doth neither allow suspicion nor thrust o●t discretion, 
164  After we have sweat and smarted six days, ●omes a Sabbath of eternal rest, 
241  To fulfil the substance, when we fail in the i●●●●ition, and err in circumstances, is sinful, 
186    


T  TO tarry the Lords leisure, 
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 endless comfort, 
237 to 246  Our suffering make us teachable, 
64 to 67  Prayer, reading, meditation and contemplation, makes a Divine, 
67  With job we must not only be patient, but thankful, 
102  We may thank our enemies, or must thank God for our enemies, 
22  Rules touching our thoughts, 
164  God hath set down a certain period of time when to deliver thee, and till than thou must wait, 
213  Of which many examples, 
213 to 215  We measure the length of time by the sharpness of our afflictions, 
2●●  God will do all in due time, that is, in his time, n●● in our●▪ 
●●●  In some cases ●●●●ration unexpedient, 
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 evil tongues make us live good lives, 
22  A man of a good life fears not him that hath an evil tongue. 
127 to 133  God trains us up by degrees, 
226  Our enemies cannot cannot deprive us of our spiritual treasure here, nor eternal hereafter, 
202 203  Be our trial's great, salvation will one day make aamends for all, 
237 to 246  Affliction tries our sincerity, perseverance, and constancy, 
40 to 43  We esteem our inches else, till by trial we find the contrary, 
49 to 52  Tribulation the most sincere Divinity, 
67  Tribulation increaseth patience, 
67 to 73  Men tried in the furnace of adversity, as gold in the ●ire, 
37 to 4●  If our troubles be light and few, it is because we are weak and tender, 
2●6  Many and great are the troubles of the righteous, but the Lord delivereth them out of all, 
215  Pass through a sea of troubles to the haven of eternal rest, 
107  Kiss the hand which strikes us, trust in that power which kills us, 
57 58  We are not trusted with all our portion, lest we 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 enemy's spite, 
125  To vex other men is to tutor them how they should again vex us, 
85 to 94  The victory which is got by mildness is perpetual, 
135  Love is stronger after such a reconcilement, 
135  The noblest victory to overcome evil with goodness, 
80 to 85  A great victory gotten and no blow stricken, 
89  Our good behaviour will vindicate us from ill report, 
139  Vice draws death with a horrid look, but so doth not virtue, 
148  Afflictions as we use them, 
111  Use 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  ●etter Want any thing than ourselves, 
45 to 52  Affliction makes us Watch and prepare, 
35, 36  Christ's Ways different from ours, 
251, 252  Afflictions Wean us from the love of the World, 
28 to 35  The persecutor more Weary than the persecuted, 
106  Ne●er Weary of receiving, soon weary of attending, 
244  We may well suspect ourselves, if they speak Well of us, 
127 to 13●  W●●l●h like a treacherous die, 
31  It Whe●s our appetite to be held fasting, 
26, 27  The Wicked like some beasts grow mad with b●iting, 
176  Wicked men hate the godly, 
1, 2, 3  None but simple or wicked men Will believe their slanders, 
132  In resisting the Will of God they do fulfil it, 
197, 198  The Churches enemies do even perform that Will of the Almighty which they least think of, and most oppose, 
197, 198  We must ●aste of our Saviour's bitter potion, before 〈◊〉 drink his Wine of endless comfort, 
243, 244  We 〈◊〉 them that we may Win them, 
133 to 137  That which makes the body smart, makes the soul Wise, 
●● to 67  It makes for the glory of his Wisdom, 
7, 8, 9  A Wise Christian will do good to them that do hurt to him, in policy, 
85 to 94  Stripes make us Wise, 
64 to 67  It is the Wise man's portion to suffer of fools, 
116  A Wise man regards not what fools say, 
115 to 118  All humane Wisdom is defective, 
145, 146  It's enough for Wisdom to be justified of her children, 
116  Simple as Doves in offending others, but Wise as Serpents in defending ourselves, 
163  Mercy ought to be guided by Wisdom, 
162 to 171  Could we sit down and obtain our Wishes, we should strangely entangle ourselves, 
253, 254  Look to the reward, and thou wouldst not wis● the Work easier, 
2●●  We must not set our Wit to theirs, 
115 to 118  Our own Wit will befool 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 God's servants, the World and the Devil will let fly at us, 
1, 2, 3  This World pleasant to travel 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 outweigh 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 avoid ill Words, our care must be not to deserve them, 
79, 80  Rules touching our Words, 
164 to 167  Gods Works not to be judged until the fifth act, 
208  If we would prevail with God, we must Wrestle, 
27  So to remit Wrongs, as not to encourage or provoke them, 
167  We may commit a greater Wrong in putting up an injury, than in punishing the doer of it, 
168    


Y  Yielding, the only way of overcoming, 
8●    
FINIS.