precious oyntment may not have the least fly in it nor a delicate Garden the least weed though the Wildernesse bee overgrowne with them I know the blind World so blames the Religious and their Religion also for this nicenesse that they thinke them hypocrites for it but this was Jobs comfort in the aspersion of hypocrisie my witnesse is in heaven and my record on high And as touching others that are offended their answer is take thou O God who needest not our sinne to further thy worke of grace the charge of thy Glory give us grace to take charge of thy Precepts For sure we are that what is absolutely evill can by no circumstance be made good poyson may be quallified and become medecinall there is use to bee made of an enemy sicknesse may turne to our better health and death it selfe to the faithfull is but a doore to life but sinne be it never so small can never be made good Thus you have seen their feare but looke also upon their courage for they more feare the least sin than the greatest torment All the feare of Satan and his instruments ariseth from the want of the due feare of God but the more a man feares God the lesse he feares every thing else Feare God honour the King 1 Pet. 2. 14 1â—7 Hee that feares God doth but honour the King hee need not feare him Rom. 13. 3. the Law hath not power to smite the vertuous True many have an opinion not wise that Pieâ—y and Religion abates fortitude and makes vallour Feminine but it is a foundation-lesse conceit The true beleever feares nothing but the displeasure of the highâ—st and runs away from nothing but sin Indeed he is not like our hot-spurs that will sight in no cause but a bad that feare where they should not feare and feare not where they should feare that feare the blasts of mens breath and not the fire of Gods wrath that feare more to have the World call them Cowards for refusing then God to judge them rebels for undertaking that tremble at the thought of a Prison and yet not feare Hell fire That can governe Townes and Cities and let a silly woman over-rule them at home it may bee a servant or a Child as Themistocles Sunne did in Gâ—eece What I will said hee my Mother will have done and what my Mother will have my Father doeth That will undertake a long journey by Sea in a wherry as the desperate Marriner hoyseth saile in a storme and sayes none of his Ancestors were drowned That will rush fearelesly into infected houses and say the Plague never seaseth on valiant blood it kils none but cowards That langushing of some sicknesse will strive to drinke it away and so make hast to dispatch both Body and Soule at once that will runne on high battlements gallop downe steep hils ride-over narrow Bridges walke on weake Ice and never thinke what if I fall but what if I passe over and fall not No he is not thus fearelesse for this is presumption and desperate madnesse not that courage and fortitude which ariseth from faith and the true feare of God but from blindnesse and invincible ignorance of their owne estate as what thinke you would any man put his life to a venter if he knew that when hee dyed he should presently drop into hell I thinke not But let the beleeving Christian who knowes hee hath a place reserved for him in Heaven have a warrant from Gods Word you cannot name the service or danger that he will stick at Nor can he lightly faile of successe It is observed that Trajan was never vanquished because he never undertooke warre without just cause In fine as he is most fearefull to offend so hee is most couragious in a good cause as abundance of examples witnesse whereof I 'le but instance two for the time would be too short to tell of Abraham and Moses and Caleb and David and Gideon and Barack and Sampson and Jâ—phâ—ha and many others of whom the Holy Ghost gives this generall testimony that by faith of weake they were made strong waxed valiant in Battell turned to slight the Armies of the Aliants subdued Kingdomes stopt the mouthes of Lyons quenched the violence of the fire c. Heb. 11. 22. to 35. Nor will I pitch upon Joshua whom neither Caesar nor Pompey nor Alexander the Great nor William the Conquerour nor any other ever came neare either for valour or victories but even Jonathan before and the Martyrs after Christ shall make it good As what thinke you of Jonathan whom neither steepnesse of Rocks nor multitude of enemies could discourage or disswade from so unlikely an assault Is it possible if the dâ—â—ine power of faith did not adde spirit and courage making men more than men that two should dare to thinke of encountring so many thousands and yet behold Jonathan and his Armour-bearer put to flight and terrified the hearts of all the Philistims being thirty thousand Charrets sixe thousand Hose-men and Foot-men like the sand of the Sea shore 1 Sam. 14. 15. O divine power of faith that in all attempts and difficulties makes us more than men and regardes no more Armies of adversaries than sworntes of flyes A naturall man in a project so unlikely would have had many thoughts of discouragement and strong reasons to disswade him but his faith dissolves impediments as the Sunne doth dewes yea he contemnes all feares over-lookes all impossibilities breakes through all difficulties with a resolute courage and flyes over all carnall objections with celestiall wings because the strength of his God was the ground of his strength in God But secondly to shew that their courage is no lesse passive then active looke upon that Noble Army of Martyrs mentioned in Ecclesiasticall History who went as willingly and cheerefully to the stake as our Gallants to a Play and leapt into their beds of flames as if they had beeue beds of Downes yea even weake women and young striplings when with one dash of a pen they might have beene released If any shall yet doubt which of the two the Religious oâ— Prophane are most valiant and couragious let them looke upon the demeanor of the twelve spyes Numbers the 13. and 14. Chapters and observe the difference between the two faithfull and true hearted and the other ten then will they conclude that Piety and Religion doth not make men Cowards or if it doe that as there is no feast to the Churles so there is no fight to the Cowards True they are not soone nor easily provoked but all the better the longer the cold fitt in an Ague the stronger the hot fitt I know men of the Sword will be loth to allow of this Doctrine but truth is truth aswell when it is not acknowledged as when it is and experience tolls us that he who feares not to doe evill is alwayes afraid to suffer evill Yea the Word of God is expresse that none can be truly
valorous but such as are truly religious The wicked fly when none persueth but the righteous are as bold as a Lyon Prov. 28. 1. The reason wheroof is If they live they know by whom they stand if they dye they know for whose sake they fall But what speake I of their not fearing death when they shall not feare even the day of Judgement 1 John 4. 17. Hast not thou O Saviour bidden us when the Elements shall bee dissolved and the Heavens shall bee flaming about our eares to lift up our heads with joy because our redemption draweth nigh Luke 21. 25. to 29. Wherefore saith the valiant beleever come death come fire come whirlewind they are worthy to bee welcome that shall carry us to immortality Let Pagans and Infidels feare death saith Saint Cyprian who never feared God in their life but let Christians goe as travellers unto their native home as Children unto their loving Father willingly joyfully Let such feare to dye as have no hope to live a better life well may the brute beasts feare death whose end of life is the conclusion of their beeing well may the Epicure tremble at it who with his life looketh to lose his felicity well may ignorant and unrepentant sinners quake at it whose death begins their damnation well may all those make much of this life who are not sure of a better because they are conscious to themselves that this dying life will but bring them to a living death they have all sowne in sin and what can they looke to reape but misery and vanity sin was their traffique and griefe will be their gaine detestable was their life and damnable will be their decease But it is otherwise with the godly they may bee killed but cannot be hurt for even death that fiend is to them a friend like the Red Sea to the Israelites which put them over to the Land of Promise while it drowned their enemies It is to the faithfull as the Angels were to Lot who snatcht him out of Sodome while the rest were consumed with fire and brimstone Every beleever is Christs betrothed Spouse and death is but a messenger to bring her home to her husband and what chaste or loving Spouse will not earnestly desire the presence of her Bridegroome as Saint Austin speakes Yea the day of death to them is the day of their Coronation and what Princely heire does not long for the day of his instalment and rejoyce when it comes Certainly it was the sweetest voyce that ever the Theefe heard in this life when Christ said unto him this day shalt thou be with me in Paradise Luke 23. 43. In a word as death to the wicked puts an end to their short joyes and begins their everlasting sorrowes so to the Elect it is the end of all sorrow and the beginning of their everlasting joyes The end of their sorrow for whereas complaint of evils past sence of present and feare of future have shared our lives amongst them death is 1. A Supersedius for all diseases the Resurrection knowes no imperfection 2. It is a writ of ease to free us from labour and servitude like Moses that delivered Gods people out of bondage and from brick-making in Aegypt 3. Whereas our ingresse into the world our progresse in it our egresse out of it is nothing but sorrow for we are borne crying live grumbling and die sigthing death is a medicine which drives away all these for we shall rise triumphing 4. It shall revive our reputations and cleere our names from all Ignominie and reproach yea the more contemptible here the more glorious hereafter Now a very duellist will goe into the field to seeke death and finde honour 5. Death to the godly is as a Gaole delivery to let the Soule out of the Prison of the body and set it free 6. Death frees us from Sinne an Inmate that spite of our teeth will Roust with us so long as life affords it house-roome for what is it to the faithfull but the funerall of their vices and the resurrection of their vertues And thus we see that death to the Saints is not a penalty but a remedy that it acquits us of all our bonds as sicknesse labour sorrow disgrace imprisonment and that which is worse than all sin that it is not so much the death of nature as of corruption and calamity But this is not half the good it doth us for it delivers us up and let us into such Joyes as eye hath not seene nor eare heard neither hath entred into the heart of man to conceive 1 Cor. 2. 9. Yea a man may as well with a coale paint out the Sunne in all his splendor as with his pen or tongue expresse or with his heart were it as deepe as the Sea conceive the fulnesse of those joyes and sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore Psal. 16. 11. In thy presence is the fulnesse of joy and at thy right hand are pleasures for evermore For quality they are pleasures for quantity fulnesse for dignity at Gods right hand for eternity for evermore and millions of yeares multiplyed by millions make not up a minute to this eternity Our dissolution is nothing else but aeterni natalis the birth-day of eternity as Seneca calls it more truly than he was aware for when we are borne we are mortall but when we are dead we are immortall yea even their mortall wounds make the sufferers immortall and presently transport us from the contemplation of felitity unto the fruition Whereas if the corne of our bodies be not cast into the earth by death we can have none of this increase which is the reason first that we celebrate the memory of the Saints not upon their birth-dayes but upon their death-dayes to shew how the day of our death is better than the day of our birth And secondly that many Holy men have wisht for death as Jeremy Job Paul c. As who can either marvaile or blame the desire of advantage for the weary traveller to long for rest the prisoner for liberty the banished for home it is so naturall that the contrary disposition were monstrous And indeed it is our ignorance and infidelity at least our impreparation that makes death seeme other than advantage And looke to it for he hardly mournes for the sâ—â—nes of the time who longes not to be freed from the time of sinne he but little loves his Saviour who is not willing to goe unto him and is too fond of himselfe that would not goe out of himselfe to God True he that beleeveth will not make haste Isay 28. 16. that is he will not goe out by a back doore seeke redresse by unlawfull meanes for though here he hath his paine and in Heaven hee lookes for his payment yet hee will not make more haste than good speed Though he desires to be dissolved and to be with Christ which is best
yet adde to their torment if they find any their is no Common Law in the New Jerusalem their truth will be received â—hough either plaintiffe or defendant speakes it Yea there shall be a resurrection of our credits as well as of our bodies Nay suppose they should turne their words into blowes and in stead 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 owne of Herods and plâ—ced in the glorious liberty of the Sonnes of God what did he lose by it His head was taken off that it might be crowned with glory he had no ill bargaine of it they did but hasten him to immortality and the Churches dayly prayer is Come Lord Jesus come quickly Yea what said blessed Bradford In Christs cause to suffer death is the way to Heaven on horsebacke 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 wherin was exprest many severall tortures of starving killing boyling burning and the like which he should suffer he turnes to the people and with a smiling countenance sayes And all this is but one death and each Christian may say of what kinde soever his sufferings bee The sooner I get home the sooner I shall be at ease Yea what ever threatens to befall him hee may answer it as once that noble Spartan who being told of the death of his Children answered I knew well they were all begot mortall Secondly that his goods were confiscate I knew what was but for my use was not mine Thirdly that his honour was gone I knew no glory could be everlasting on this miserable Earth Fourthly that his sentence was to dye that 's nothing Nature hath given like sentence both of my condemners and mâ— Wicked men have the advantage of the way but godly men of the end Who feare not death because they feared God in their life So we see the cudgell is not of use when the Beast but onely barkes nay tell me how wouldst thou indure â—ounds for thy Saviour that canst not indure words for him if when a man reviles thee thou art impatient how wouldest thou afford thy ashes to Christ and write patience with thine owne blood CHAP. XXV That their expectation may not bee answered 3. BBcause he will not answer his enemies expectation in which kinde he is revenged of his enemy even while hee refuseth to revenge himselfe For as there is no such griefe to a Jester or Jugler as when he doth see that with all his jests tricks and fooleries hee cannot move mirth nor change the countenances of them that see and heare him so there can be no greater vexation to a wicked and malicious enemy than to see thee no whit grieved nor moved at his malice against thee but that thou dost so beare his injuries as if they were none at all Yea he which makes the tryall shall find that his enemy is more vexed with his silence than if he should returne 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 revâ—ling of him he could not move him to impatience whereby he might have more scope to raile went and made away with himselfe as Brusonius reports And Mount 〈…〉 els us of a Citizen that having a Scould to his â—ife would play on his Drum when shee brawled and rather seeme to be pleased with it than angry and this for the present did so mad her that she was more vexed with her selfe than with him but when shee saw how it succeeded and that this would not prevaile in the end it made her quite leave off the same and prove a loving wife that so shee might overcome him with kindnesse and winne him to her â—ow by bending as much the other way that so like a prudent Wife she migh command her Husband by obeying And whosoever makes the tryall shall finde that Christian patience and magnanimious contempt will in time either draine the gall out of bitter spirits or make it more overflow to their owne disgrace At least it will still the barking tongue and that alone will be worth our labour Satan and his instruments cannot so vex us with sufferings as we vex them with our patience It hath been a torment to Tyrants to see that they were no way able either with threats or promises kindnesse or cruelty to make the Christians yeeld but that they were as immoveable as a Rock it being true of them which is but â—ained of Jupiter namely that neither Juno through her riches nor Mercury through his eloquence nor Venus through her beauty nor Mars through his threats nor all the rest of the gods though they conspired together could pull him out of Heaven Neither feared they to dye knowing that death was but their passage to a state of immortality But to goe on you cannot anger a wicked man worse than to doe well yea he hates you more bitterly for this and the credit you gaine thereby then if you had cheated him of his patrymony with youâ— owne diseredit nor doe they more envy our grace then they rejoyce to see us sinne For what makes God angry makes them merry And they so hunger and thirst after our diseredit that should we through passion but overshoot our selves in returning like for like or in doing more than befits us they would feed themselves with the report of it for like flesh-flyes our wounds are their chiefe nourishment and nothing so glads their hearts or opens their mouthes with insolency and triumph Besides what is scarce thought a fault in other men is held in us a haiâ—ous crime When they could not accuse Christ of sinne they accused him for companying with sinners and doing good on the Sabboth-day When the Rulers and Governours could â—inde no fault in Daniel concerning the Kingdome hee was so faithfull they aleadged his praying to God and brought that within compasse of a Premunire Dan. 6. 4 13. The World is ever taxing the least fault yea no fault or rather the want of faults in the best men because one imaginary cloude in a just man shall in their censure darken all the starres of his graces yea the smallest spot in his face shall excuse all the sores and ulcers in their bodyes so that by answering their expectation or by returning like for like we shall both wrong our selves and pleasure them which is like the setting of a mans owne house on fire through carelesnesse in which case he not onely bares the losse and scorches himselfe in it but must give five pounds to the Sheriffe also if it be in London So that the best answer is either silence or laughter or if neither of these will doe a Cudgell The best answer to words of scorne and petulancy
of all Phil. 1. 23 24. Yet he is content to live yea hee lives patiently though hee dyes joyfully In his wisedome hee could chuse the gaine of death but in his obedience he refuseth not the service of life and it is to be feared that God will refuse that soule which leaves the body before himselfe calls for it as Seneca speaks like a Divine Now what are we to learne from this double lesson but a twofold instruction Is a calling a good warrant and can it not want danger to goe unsent is death to the godly no other then the Brazen Serpent to the Israelites which was so farre from hurting them that contrarily it healed them And wouldst thou not feare death for to labour not to dye is labour in vaine and Kings in this are Subjects First looke through death at glory as let but the unfolded heavens give way to Stevens eyes to behold Christ in the glory of his Father how willing is he to ascend by that stony passage Acts 7. 56. 59. Secondly feare to commit the least sinne which is forbidden by so great a God and suffered for by so loving a Saviour Now God hath so farre forth forbidden revenge that he hath forbiddâ—n all kinde of hatred and malice for the Law in every Commandement is spirituall and bindes the heart aswell as the â—and and to thy power thou hast slaine him whom thou batest he is alive and yet thou hast kil'd him saith S. Augustine and therefore these two hatred and inurther are coupled together as yoake-fellowes in that long Teame of the fleshes beastly workes which draw men to perdition Rom. 1. 29. Gal. 5. 21. and wherein doe they differ but as the Father and the Sanne or as Devill and evill onely in a letter Yea saith Christ in the places before coated Love your enemies doe well to them that hate you overcome evill with good c. Luke 6. 27. Rom. 12. 21. Be so farre from snatching Gods weapon out of his hand that you rather master unkindnesse with kindnesse And as this is Gods word so hearing what the word speakes is an eare-marke of Christs sheepe as witnesseth the chiefe sheepheard John 8. Hee that is of God beareth Gods word and he is of an uncircumcised eare and one of the Devils Goates that wants this marke for he heareth it not because he is not of God Vers. 47. Wherefore lay it to heart lose not the priviledge of Gods protection by an unwarrantable righting of thy selfe Doe not like the Foole that leapt into the water for feare of being drowned in the Boat But above all feares feare him which after he hath kil'd hath power to cast into hell Luke 1 2. 5. compare the present with the future the action with the reward thinke thou seest beyond pleasing thy appetite and doing thine owne will sinne against God beyond that death beyond death judgement beyond judgement bell beyond that no limits of time or torments but all easelesse and endlesse Thou cryest God me mercifull to me but be thou also mercifull to thy selfe Feare God feare sinne and feare nothing for sinne is the sting of all troubles pull out the sting and deride the malice of the Serpent Yea have but Gods warrant for what thou goest about and then let death happen it shall not happen amisse for the assurance of Gods call and protection when a mans actions are warranted by the Word will even take away the very feare of death for death as a Father well notes hath nothing terrible but what our life hath made so He that hath lived well is seldome unwilling to dye life or death is alike welcome unto him for hee knowes whiles hee is here God will protect him and when hee goes hence God will receive him I have so behaved my selfe saith Saint Ambrose to the Nobles of Millaine that I am not ashamed to live neither having so good a Lord am I affraid to dye And old Hilarion these seaventy yeares and upwards thou hast served the Lord therefore now goe forth my soule with joy c. Whereas he that hath lived wickedly had rather lose any thing even his soule than his life whereby hee tels us though his tongue expresse it not that hee expects a worse estate hereafter How oft doth guiltinesse make one avoid what another would wish in this case Yea death was much facilitated by the vertues of a well-led life even in the Heathen Phocion being condemned to dye and the eâ—ocutioner refusing to doe his office unlesse he had twelve Drachmes paid him in hand Phocion borrowed it of a friend and gave it him ne mor a fieret morti Againe Cato was so resolute that he told Caesar hee feared his pardon more than the paine he threatned him with And Aristippus as I take it though I may be mistaken told the Saylers that wondred why he was not as well as they afraid in a storme that the oddes was much for they feared the torments due to a wicked life and he expected the reward of a good one It s a sollid and sweet reason being rightly applyed Vice drawes death with a horrid looke with a whippe and stames and terrors but so doth not vertue Whence it was that death was ugly and fearefull unto Cicero wished for and desired of Cato and indifferent to Socrates Objection But a violent and painefull death is by farre more terrible and intollerable then a Naturall Answer Seldome have the Martyrs found it so but often the contrary which made them kisse the wheele that must kill them and thinke the stayres of the scaffold of their Martyrdome but so many degrees of their ascent to glory Besides Elias his fiery Chariot or they which stoned Steven tooke no more from them than an ordinary sicknesse did from Lazarus and let death any way crumble the Body to dust the Resurrection shall restore it whole againe Indeed if wee live and God by some lingring sicknesse shall in mercy stay till we make us ready we shall doe well but if we dye as the Martyrs did halfe burnt and halfe blowne up we shall doe better And thus much to prove that the godly indure reproaches and persecutions patiently because God hath commanded them so to doe CHAP. XXX That they are patient in suffering of wrongs for Gods glory 3. THe Children of God are patient in suffering wrongs for Gods glory left Philosophy should seeme more operative in her Disciples than Divinity in hers lest nature and insidelity should boast it selfe against Christianity It is a saying of Senâ—â—a He that is not able to set light by a sottish injury is no Disciple of Phylosophy And the examples before rehearsed shew that Socrates Plato Aristippus Aristotle Diogenes Epictetus Philip of Macedon Dion of Alexandria Agathocles Antigonus and Caesar were indued with rare and admirable patience whereunto I will adde foure other examples Philip of Macedon asking the Embassadours of Athens how he might most pleasure them received this
thou looke upon thy sufferings thou shalt finde them farre easier than thy sinnes have deserved nothing to what thy 〈◊〉 S 〈…〉 s and Christ thy elder brother hath suffered 〈◊〉 thee at a Lyonâ— den or a fiery fâ—rnace not to turne tailâ— were a commendation worthy a Crowne doe but compare thy owne estate with theirs and thou shalt find cause to be thankefull that thou arâ— above any rather than of envy or malice that any is above thee to domineere and insult over thee yea compare thine owne estate with thine enemies thou shalt see yet greater cause to be thankefull for if these temporary dolors which God afflicts his people with are so grievous to thâ—e how shall thine and Gods enemiâ—s though they suggest to themselves that God is all mercy as if hee wanted the other hand of his justice endure that devouring fire that everlâ—sting burning Isaiah 33. Vers. 14. Psalm 68. 21. Doth hee make bloody wayles on the backes of his Children and shall Bastards escape doth he deale thus with his Sonnes what will he doe with his Slaves cannot all the obedience of his beloved ones beare out one sin against God as we see in Moses David Zachary c. Where will they appeare that doe evill onely evill and that continually The meditation whereof may bee of some use to thee Thales being asked how adversity might best be borne answered by seeing our Enemies in worse estate than our selves CHAP. XXXIX That the more wee suffer here so it be for righteousnesse sake the greater our reward shall be hereafter FIfthly We shall beare the Crosse with more patience and comfort if with Moses wee shall have respect unto the recâ—mpence of reward which is promised to all that notwithstanding what they shall suffer persevere in well doing Great are our tryals but salvation in heaven will one day make amends when we shall have all teares wiped from our eyes when we shall cease to grieve cease to sorrow cease to suffer cease to sinne when God shall turne all the water of our teares into the wine of endlesse comfort Yea when our reward shall be so much the more joyous by how much more the course of our life hath been grievâ—us First see what promises are made to suffering Blessed are they which mourne sâ—ith our Saviour for they shall be comforted Maâ—th 5. 4. Blessed are they which suffâ—â— persecution for righteousnesse for theirs is the Kingdome of Heaven Verse 10. They that suffer here for well doing shall be Crowned hereafter for well suffering Blessed shall you be when men revile you and persecute you and say all manner of evill against you for my sake falsely Rejoyce and be glad for great is your reward in Heaven Vâ—rs 11. 12. And nothing we sâ—ffer here can be compared either with those woes we have deserved in Hell or those joyes we are reserved to in Heaven When Marcus Marcellus who was the first that saw the backe of Hanniball in the field was asked how he durst enter into battaile with him he answered I am a Romane borne and a Sâ—uldier and by him I shall make my renowne everlasting How much more should the hope of life immortall which is the life of our lives mâ—â—tâ—â—l wheâ— our sortitude and encourage us in the Christian warfarâ— Yea it hath not onely beene common for men in a bravado to encounter death for a small flash of honour but you shall see a hired servant venter his life for his new master that will scarce pay him his wâ—ges at the yeares end And can wee suffer too much for our Lord and Master who giveth every one that serveth him not Fields and Vineyaâ—ds as Saul pretended 1 Sam. 22. Nor Townes and Cities as Cicero is pleased to boast of Caesar but even an hundreth fold more than we part withall in this life and eternall mansions in Heaven John 14. 2. And certainely nothing can be too much to endure for those pleasures which endure for ever Yea if the love of gaine makes the Merchant refuse no adventures of Sea if the sweetnesse of Honey makes the Beares breake in upon the Hives contemning the stings Who would not get Heaven at any rate at any cost or trouble whatsoever Buâ— to goe on Behold saith God it shall come to passe that the Devill shall cast some of you into prison that ye may be tryed and ye shall have tribulation tenne dayes yet feare none of those things which thou shalt suffer For be but thou faithfull unto death and I will give thee the crowne of life Revel 2. 10. And againe Blessed is the man that endureth temptation for when he is tryed he shall receive the crowne of life James 1. 12. A Crowne without cares without rivals without envy without end Now if you consider it The gaine with hardnesse makes it farre lesse hard The danger 's great but so is the reward The sight of glory future mitigates the sence of misery present For if Jacob thought not his service tedious because his beloved Rachell was in his Eye what can be thought grievous to him that hath Heaven iâ— his eye Lastly not to enlarge my selfe as I might in promises of reward Whosoever shall forsake Houses or Brethren or Sisters or Fâ—â—her or Mother or Wife or Children or Lands for my names sake he shall receive an hundred fold more and shall inherit everlasting life Matth. 19. 29. This is a treasure worthy our hearts a purchase worth our lives Wherefore eye not the streame thou wadest through but the firme Land thou tendest too And indeed who is there that shall heare these promises and compare the seed-time with the Harvest looke up from the root to the fâ—uit consider the recompence of the reward and will not choose raâ—her to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11. 25. Who will not be willing to suffer with Christ that he may also raigne with him 2 Tim. 2 12. Who will not suffer these light afflictions which are but for a mâ—ment when they cause unto us a far more excellent and eternall waight of glory 2 Cor 4. 16 17. Was Lazarus for a time extreame miserable he is now in Abrahams bosome Yea blessed Lazarus thy soares and sorrowes soone ceased but thy joyes are everlasting Now me thinkes if thou but considerest that thy paine will shortly passe but thy joy shall never passe away it should prove a notable soveraigne Cordiall to strengthen thee not onely against reproaches which attend thy profession but even against fire and fagot Who would not be a Philpot for a moneth or a Lazarus for a day or a Stephen for an houre that he might be in Abrahams bosome for ever nothing can bee too much to endure for those pleasures which endure for ever It is true If in this life onely we had hope in Christ we were of all men the most miserable as the Apostle speakes 1 Cor. 15. 19.
thou who hast so ind 〈…〉 d us to serve thee wouldest also give us hearts and hands to serve thâ—e with thiâ—e owne gifts We no sooner lived then we deserved to 〈◊〉 neither nâ—â—d we any more â—o cond 〈…〉 e us thâ—n w 〈…〉 t we brought into 〈◊〉 worâ—d with 〈…〉 spared us to this 〈◊〉 to try if we 〈…〉 〈◊〉 thee 〈…〉 we 〈◊〉 turned 〈◊〉 〈◊〉 by sinne yet 〈…〉 séemes to 〈◊〉 〈◊〉 in 〈…〉 to no end for wh 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy Word we would not â—uffer if in 〈…〉 many â—â—ve 〈…〉 â—â—t we would not suffer it 〈…〉 movâ—d by thy ben 〈…〉 s but 〈◊〉 woâ—ld not suffer them to 〈…〉 with the Devill that we Devill that we would 〈…〉 so fast as they come thy 〈…〉 thy riches covetous thy â—â—ace wanâ—on thy 〈◊〉 â—â—temperate thy mercy secure and all thy benefits serve 〈◊〉 but as weapons to rebell against thee We have propâ—aned thy dayes contemned thy ordinances resisâ—ed thy Word gréeved thy Spirit misused thy Messengers hated our Reprovers slandered and persecuted thy people seduced our friends given ill example to our Neighbours op 〈…〉 ed the mouthes of thine and our adversaries to blaspheme that glorious name after which we are named and the truth we professe whereas meaner mercies and farre weaker meanes have provoked others no lesse to honour thee and the Gospell who may justly rise up in iudgement against us Besides which makes our case farre more miserable we can scarce resolve to amend or if we doe we put off our conversion to hereafter when we were children we deferred to repent till we were men now we are men we deferre untill we he old men and when we be old men we shall defer it untill death if thou prevent us not and yet we looke for as much at thine hands as they which serve thee all their lives Thus while we looke upon our selves we are ashamed to lift up our eyes unto thee yea we are ready to despairâ— with Cain yet when we thinke upon thy Son and the rich promises of the Gospell our feare is in some measure turned into ioy while we consider that his righteousnesse for us is more then our wickednesse against our selves onely give us faith we b 〈…〉 ch 〈◊〉 and settle it in thy beloved that we may draw vertue from his death and resurrection whereby we may be enabled to dye unto sinne and live unto righteousnesse and it sufficeth for all our iniquities necessities and infirmities It is true O Lord as wée were made after thine owne Image so by sinne we have turned that Image of thine into the Image of Satan but turne thou us againe and wee shall be turned into the Image and likenesse of thy Sonne And what though our sinnes bee great yet thy mercy is farre greater then our sinnes either are or can be wée cannot be so bad as thou art good nor so infinite in sinning as thou art in pardoning if wée repent O that wée could repent O that thou wouldest give us repentance for we are weake O Lord and can no more turne our selves then we could at first make our selves yeâ— we are altogether dead in sinne so that we cannot stirre the least joynt no not so much as féele oâ—â— deadnesse nor desire life except thou be pleasâ—d to raise and restore our soules from the death of 〈◊〉 and grave of long custome â—o the life of 〈◊〉 〈◊〉 we are to all evill but reprobate and 〈…〉 sed to all grace and goodnesse yea to all the meanes thereof Wée are altogether of our seâ—ves unble to resist the force of our mighty advers 〈…〉 but doe thou frée our wils and set to thy 〈◊〉 hand in 〈◊〉 â—owne by thy Spirit our 〈◊〉 〈◊〉 〈◊〉 by thy grace subdue our unt 〈…〉 〈◊〉 〈◊〉 wée â—â—all henceforth as much honour 〈◊〉 as 〈◊〉 our wickednesse we have â—ormerly disho 〈…〉 Wherefore of thy 〈◊〉 and for thy great names sake we besâ—â—ch thee tâ—ke away our stony hearts and 〈…〉 of â—lâ—sh enable us to repent what we 〈◊〉 done and never more to doe what we have once repented not fostering any one sinue in our soules reforme and change our mindes wils aâ—d affections which we have corrupted remove all impediments which hinder us from serving of thée and direct all our thoughts spéeches and actions to thy glory as thou hast 〈…〉 ted our eternall salvation thereunto Let not Satan any longer prevayle in causinâ— us to deferre our repentance sicce we know that late repentance is seldome sincere and that sicknesse is no 〈◊〉 time 〈◊〉 so great a worke as many have found that are now in Hell Neither is it reasonable thou shouldest accept of our féeble and decrepit old age when we have spent all the fâ—ower and strength of our youth in serving of Satan not once minding to leave sinne untill sinne left us Yea O Lord give us firmely to resolve spéedily to begin and continually to persevere in doing and suffering thine holy will Informe and reforme us so that we may neither misbeléeve nor mis-live subdue our lusts to our wils submit our wils to reason our reason to faith our faith our reason our wils our selves to thy blessed word and will Dispell the thick mists and clouds of our sinnes which corrupt our soules and darken our understandings separate them from us which would separate us from thee Yea remove them out of thy â—ight also we most humbly beséech thee aâ— farre as the East is from the West and in the merits of thy Sonne pardon and forgive us all thâ—se evils which either in thought word or déed we have this day or any time heretofore committed against thee whether they be the sinnes of our youth or of our age of omission or commission whether committed of ignorance of knowledge or against conscience and the many checks and motions of thy Spirit And because infidelity is the bitter root of all wickednesse and a lively faith the true mother of all grace and goodnesse nor are we Christians indeed except wee imitate Christ and squâ—re our lives according to the rule of thy Word Give us that faith which manifesteth it selfe by a godly life which purifyeth the heart worketh by love and sanctifyeth the whole man throughout Yea since if our faith be true and saving it can no more be severed from unfained repentance and sanctification then life can be without motion or the Sunne without light give us spirituall wisedome to try and examine our selves whether we be in the faith or not that so we may not be deluded with opinion onely as thousands are Discover unto us the emptinesse vanity and insufficiency of the things here below to doe our poore soules the least good that so we may be induced to set an higher price upon Jesus Christ who is the life of our lives and the soule of our soules considering that if we have him we want nothing if we want him we have nothing Finally O Lord give
sooner won by exâ—mple then by precept 163. a King and all his Family won to the Christian â—aith by the devout life of a poâ—â—e Captive woman 163 Experience comâ—ort from â—ormer experience 271. 303 〈◊〉 Mans extr 〈…〉 y is Gods opportunity 273 F FA 〈…〉 ever lo 〈…〉 t. 98 F 〈…〉 s bee 〈◊〉 tâ—oubled to doâ— one thâ—n to heare of it 121 〈◊〉 increased by tryals â—2 signes of it 304. it may be eclipsed not extinguished 30â— that â—aith most commendable that holds 〈◊〉 when 〈…〉 nes are wanting 275. the strongest faith not free from doubying 75. opinion of â—aâ—th without doubting a doâ—age 30â— judge by saâ—th and not by sence 327 〈◊〉 God is noâ— sâ—â—â—ed till â—elt 83. the wicked sâ—are where thâ—y 〈◊〉 not and 〈◊〉 not where they should 181. seare moâ—e the blasts of mens breath then the firâ— of Gods wrath 〈◊〉 he that sâ—â—â—es not to doe evill is alwayes â—â—â—aid to suâ—fer evill 184. â—eare God â—eaâ—e sinne and sâ—â—re nothing 189 the g 〈…〉 y 〈…〉 re not deâ—th 181. many commands not to feare 3â—0 â—â—e make them causes of searâ— which the Holy Ghost makeâ— the greatest causes of joy 350. our fâ—are shall be turned 〈◊〉 joy which cannot be taken from us 360. good is that 〈◊〉 which hinders us from evill 300. men are lesse to 〈◊〉 〈◊〉 for their 〈◊〉 â—0â— â—eare often mentioned in Scripture as an infallible maâ—kâ— of a godly man 302. an humble fearâ—â—â—tter â—â—tter then a presâ—mptuâ—â—s confidence 299 Flee we mâ—y â—â—om danger 218 Forâ—â—â— none so strong as the spiriâ—uall 1â—â— Forgâ—vâ—â—swell â—swell as 〈◊〉 202. if we forgive not we shall noâ— be â—orgivâ—n 1â—5 G GE 〈…〉 sse if it or the word would serve wee should not smaâ—â— 15 Glorious if the conflict be more sharpe the Crowne will bee more glorious 345. the sight of glory future mitigates the sence of misery present 341 God his stripes are speciall tokens of his love 321. nothing can happen to us but by his speciall providence 257. who limiteth the measure continuance c. and ordereth it to his owne glory and our good ibid. wicked but used by him as instruments for our good 258. who in resisting his will doe fulfill it 261. if we are in league with God we need not feare either men or Devils 259. God will change the nature of each Creature rather then they shall hurt us 241. to admire his wisedome goodnesse c. who turnes all our poysonâ— into cordials 237. God resisteth our enemies fustaineth us when we faint and crownes us when we overcome 256. two famous Strumpets converted onely by this argument That God seeth all things 87. if we wrong one for his goodnesse our envy strikes at the Image of God in him 169. God will not give if we abuse his gifts 34. we should suffer injuries patiently for Gods glory 166. 192. and because he commands us 173. and because revenge is Gods office 167. we should commit our cause to God 167. to be more tender of Gods dishonour then of our owne disgrace 217 Godly may sâ—â—â—er from Satan c. in their bodies outward estates or lives aswell as others 266 Go 〈…〉 sse is a Physiâ—ian in sicknesse a Preacher in heavinesse c. 130 Good must bee rendâ—ed for evill 199. a common thing with Christians 211. 199. Death woâ—kes our good 240. yea our sinnes 230. and Satan himselfe 246. A mans good behaviour will best vindicate him from evill report 170 G 〈…〉 e the worlds hatred a good signe of it 235. those that have â—â—oâ—e of gracâ— mourne for the want of it 300. God must both begin and perâ—ect all our gracâ—s 314. the graces of Gods children shine most in affliction 8. Grace was never given as a Target against externall evils 331. we have a share in each others graces 3â—8 G 〈…〉 sse discovers it selfe by impatience 97 H HAppy the most happy worldling compleatly miserable 127 Heaven a glymps of it 135. this life our Hell and the wickeds Heaven 343. the next shall be their Hell and our Heaven ibid. Hope against hope the onely 74. the hopes of the wicked faile them at highest 300 Humble affliction makes humble 61 I IOnorance the cause of feare unbeliefe c. 350 Inâ—idelity the cause of all evill 298 Ingratefull we grudge at a present distresse are ingratefull for favours past 338 Instructed best when afflicted most 83 Innocency mildnesse a true signe of it 95 Ioy none so joyfull as the faithfull 127. solid joy issues onely from a good conscience 128. sorrow increaseth our joy and thankefulnesse 78. wee are afflicted with the causes of our joy 359 Iudge not of mens persons by their outward conditions 233. nor of the Lords dealing by sence 234. we should judge of men as they are and not as they have beene 99 Iustice God in justice will pardon such as repent and beleeve â—95 K KNow wee learne to know our selves by that wee suffer 46. 83 L LAw rules to be observed in going to Law 121 Lives if we lose our lives it is that we may save our soules 266 M MAlice of our enemies God turnes to the glory of his power 3. wisedome 5 and goodnesse 8 Martyrdome for Religion 336 Meanes which wicked men use to establish their power hastens their ruine 7 Mercy of God exceeding great 286. no cause of Gods mercy but his mercy 307. he lets us see our misery that wee may seeke to him for mercy 309. Misery makes after-blessings more sweet 78 O OVercome whiles we overcome our enemy the Devill overcomes us 102. the Martyrs overcame by dying 105 P PArtiall wee are in prosperity 85 Patience sixteene reasons of it 95. First the godly are patient because innocent 95. Secondly because it is more generous 101. more noble ibid. more valiant 102. more wise 103. more divine and Christian like to forgive then revenge 105. Thirdly because suffering is the best way to prevent suffering 108. Fourthly because their sinnes have deserved more 115. Fifthly because their sufferings are counterpoysed with more then answerable blessings 124. Sixthly because patience brings a reward with it here 136. hereafter 132. and is a reward to it selfe 138. Seaventhly because their enemies are ignorant 142. Eighthly and are to be pittied rather then maligned 14â— Ninthly that their expectation may not be answered 153. Tenthly for that it would bee a disparagement to have their enemies good word 157. Eleventhly and is a prayso to have their evill report 159. Twelfthly that their enemies may learne and be won by their example 163. Thirteenthly because it is Gods office to revenge 167. Fourteenthly God hath commanded the contrary 173. Fifteenthly for Gods glory 192. Sixteenthly that they may follow Christs example and imitate the patience of the Saints 207. our patience is proved and improved by enemies 90. the impatient man hath two burthens on his backe the patient but one 140. Faith and patience two miracles in a Christian 140. patience as Larde to the
A COUNTERPOYSON OR SOVERAIN ANTIDOTE AGAINST ALL GRIEFE AS ALSO The Benefit of Affliction and 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 The Uictory of Patience Extracted out of the choisest Authors Ancient and Moderne both Holy and Humane Necessary to be read of all that any way suffer Tribulation The Second Edition corrected and much inlarged By the Author All that will live godly in Christ Jesus shall suffer Persecution 2. Tim. 3. 12. LONDON Printed by J. B. and S. B. and are to be sold by Philip Nevill at the Signe of the Gun in Ivie-Lane 1641. Courteous Reader IN the perusall of this Treatise which as the Author hath inlarged and refined it is become a new Worke thou shalt finde such variety of usefull matter laid downe in an accurate and methodicall way and embellished with such Ornaments of delightfull illustration that it will be hard to say whether the Authors Reading and Paines or thy Profit and Delight will exceed But the Eare tryeth Words as the Mouth tasteth Meat Job 34. 3. Onely reade it without prejudice and the Worke will sufficiently prayse it selfe if either Matter or Manner Argument or Art can doe it Thomas Westfield D. D. Daniel Featley D. D. Samuel Slater To the READER NO Humane action can be framed so persect but it shall have some delinquencies to prove that more were in the Comprisor and it is almost as easie to finde faults as to make them His bodily presence say they is meane and his speech contemptible 2 Cor. 10. 10. To spie the inconveniences of a House built is nothing but to lay the Plot well at first requires the Pate of a good Contriver All Alehymists can doe well ill they come to doing But there is a surther distance from nothing to the least thing in the World then between it and the greatest All publique actions are subject to diverse and uncertain Interpretations for a great many heads judge of them and Mens censures are as various as their palats John 7. Our writings are as so many dishes our Readers Guests Books are like faces that which one admires another slights Why Some will condemne what they doe as little understand as they doe themselves Others the better a thing is the lesse they will like it They hate him saith Amos that rebuketh in the gate and they abhorre him that speaketh uprightly Amos 5. 10. You know Herods festered Conscience could not endure John Baptists plaister of truth A galled backe loves not the curry-Combe A deformed Face loathes the true Glasse Yea as nothing is more bitter than Hony to him that hath the Jaundise so nothing more hatefull to the desperately wicked than good Counsell with Balaam they grudge to be staied 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 Winde of Applause he should never Sow or regard the Clouds of Aspersion he should never Reape But I had rather hazard the Censure of some then hinder the good of others Wheresore I have added to the sormer selected flowers as many more whence any sedulous Bee may loade himselfe with Hony To fore-relate their variety and severall worths were to imitate an Italian Host meeting you on the way and promising before-hand your fare and entertainment Wherefore let it please you to see and allow your cheare Onely in generall my Book is a feast wherein wholesomenesse strives with pleasantnesse and variety with both Each Chapter is a severall dish stuft full of notable sayings and examples sor that 's the meate by which a Man may not onely become more eloquent but more wise not alone able to say well but to doe well for quaint and elegant Phrases on a good subject are baits to make an ill Man vertuous Pithy Sentences curious Metaphors witty Apophthegmes sweet Similitudes and Rhetoricall Expressions which Aristotle would have as it were sprinkled in the most serious discourses are to the minde as Musicke to the body which next to sleep is the best recreation Or as pleasant and delectable Sauce which gives a more savory taste to wholsome and profitable Divinity And thou shalt sinde but few here which are not both sinewy and sharpe mucrones verborum pointed speeches either fit to teach or forcible to perswade or sage to advise and forewarne or sharpe to reprove or strong to confirme or piercing to imprint But alas most Men regard not what is written but who writes valew not the Metall but the Stampe which is upon it If the Man likes them not nor shall the matter To these I say little as they deserve little and turne my speech to all that reserve themselves open and prepared to receive each profitable instruction and continuall amendment to the Ingenuous Reader that sucks Hony from the selfe same flower which the Spider doth poyson wishing him to conne that out of this Treatise which he did not know before and well note what speakes to his own sinne And perhaps he may in this short journey make more true gaine then Salomons 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 a few dayes he may reade it and ever after he the better for it But me thinks I am too like a carelesse Porter which keeps the guests without dores till they have lost their stomackes wherefore I will detaine you no longer in the Porch but unlock the dore and let you in THE BENEFIT OF AFFLIction how to husband it so that with blessing from above the weakest Christian may be able to support himselfe in his most miserable Exigents CHAP. I. 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 Treatise I have proved that there is a naturall enmity and a spirituâ—ll Antipathy betweene the Men of the World and the children of GOD betweene the seed of the Serpent and the seed of the Woman And that these two Regiments being the Subjects of two severall Kings Satan and Christ are governed by Lawes opposite and cleane contrary each to the other whereby it comes to passe that grievous temptations and persecutions doe alwayes accompany the remission of sins That all men as Austine speakes are necessitated to miseries which bend their course towards the Kingdome of Hâ—aven For godlinesse and temptation are such inseparable attendants on the same person that a mans sins be no sooner forgiven and he rescued from Satan but that Lyon fomes and roares and bestirs himselfe to recover his losse Neither can Gods love be injoyed without Satans distuâ—bance Yea the World and the Devill therefore â—ate us because God
â—are and maketh us know our selves My wants saith one kill my wantonnesse my poverty checks my pride my being slighted quels my ambition and vaine glory and as for sicknesse it cuts the throate of vices many saith Saint Austin have beene wickedly well that have beene inocently and piously sicke Yea I may call it the summe of Divinity as Pliny cals it the summe of Philosophy for what distressed or sick man was ever lascivious covetous or ambitious Hee envies no man admires no man flatters no man dissembles with no man despiseth no man c. That with Governours or Friends can by no meanes effect touching our amendment a little sicknesse or trouble from enemies will as Saint Chrysostome observes Yea how many will confesse that one affliction hath done more good upon them than many Sermons that they have learned more good in one dayes or weekes misery than many yeares prosperity could teach them untouched estates and touched consciences seldome dwell together and it is usuall for them that know no sorrowes to know no God repentance seldome meets a man in jollity but in affliction the heart is made pliable and ready for all good impressions True if gentlenesse would serve we should not smart for God like a good Surgion first strokes the Arme before he opens the veyne hee sends for us by his Ambassadors of the ministery yet we come not Let him fire our field as Absalom did by Joab we come presently Or perhaps he afflicts another to fright us as great mens Children are corrected by seeing others whipt or as Apollonius would tame Lyons by beating dogges before them for as God preacheth to us no lesse in his Judgements than his Word so when he strikes â—ffendors he would warne the standers by and a wise man sees himselfe falne or beaten in his neighbour Yea generous and ingenuous spirits desire to be taught abide not to be forced It is for Tyrants to compell for Asses to be compelled saith Erasmus A good naturd Horse saith Seneca will be governed even by the shadow of the wande whereas a resty Jade will not bâ— ordered by the spurre But if his word will not râ—le us as many till God come with a strong hand will hould their corruptions as fast as Pharaoh the Israelites his Rodde shall or if his Rodde will not yet serve his sword shall bee drencht in our gall and hathed in our blood Deut. 32. 41 42. Or if we scape for a time yet our preservation from one judgement is but our reservation to seaven more Levit. 26. Yea he will send a succession of crosses seaven more and seaven more and seaven to that to the conversion of his owne and the confusion of his enemies Vers. 14. to 39. When singing will not still the Child the Rod must Hard knots must have hard wedges strong asfections strong afflictious great corruptions great calamities to cure them So that God through thy stubbornnesse is forced to let lose Satan and wicked men upon thee least thou shouldest sleepe in security till thou didst sleepe in death eternalâ—y even for thy good And Affliction is but the shepheards dogge as Chrysostome speakes to fetch us into Christs Folde perhaps by Barking onely and then wee are more sâ—ard than hurt perhaps in his mouth and then the poore sheep thinks he will surely worry it but he is taught to fetch onely and therefore gripes not but onely carries and delivers it to his ma 〈…〉 er When Children have done a fault Mothers use to fright them with Bull-beggers the Childe thinks surely they will have him but the mother hath a double pollicie viz. to make them hate the fault and love them the better for they runne to the Lappe to hide them and then will she make her owne conditions and so the very end which God aimes at in setting those Adders upon thee is that thou shouldst turn thine Eyes inward that thou mayst see for what thou sufferest prie narrowly into thine owne forepast actions which if thou dost an hundred to one thou wilt finde sinne it may be this very sinne the cause of thy present affliction and untill thou dost siâ—t and try thine owne heart for this Achan and finde out which is thy Isaac thy beloved sinne looke for no release but rather that thy sorrowes should be multiplyed as God threatned Eve Wherefore lyest thou on thy face said God to Joshua Israel hath sinned up search diligently c. Josh. 7. 10. 11. What evill hast thou done said the Marriners to the distressed Prophet that this evill is come upon us Let every such Jonas reflect upon himselfe and say What evill have I done what sinne have I committed or admitted or what good have I omitted or intermitted be it but one single sinne whether spirituall pride or rayling upon honest men in a handsome Language or the like and having found out the cause greive for it turne from it One flaw in a Diamond takes away the lustre and the price one man in Law may keepe possession one Puddle if we wallow in it will deâ—ile us one peice of Ward land makes the Heire lyable to the King one sinne keepes possession for Satan as well as twenty one poyson-full Hearbe amongst many good ones may put death in the pot and so take away the goodnesse from the rest as if there were none in it wholsome Besides how were the Angels in heaven punished for one fault Achan for one saâ—reledge Mirriam for one slander Moses for one unbeleefe Anaâ—â—as for one lye Ely for his Indulgence onely David for his love to Bathsheâ—a onely c. Wherefore looke to it for if we spare but one Agag it may cost us a Kingdome and such a Kingdome as is farre beter than the Kingdome of Saul 1 Pet. 1. 4. Neither say of thy sinne as once Lot of Zoar is it not a little one for though men may yet God will not winke at small faults especially in his owne A little prick being neglected may fester to a gangreene As what is a mountaine of Earth but an accumulation of many little dusts or what is a flood but a concurrence of many little drops a small leake will sinke the Vessell unstopt whereas a great one will not doe it if well kalked The weakest Instrument be it but a Bodkin can peirce the flesh and take away the life unarmed whereas Armour of proose will even beate off Bullets Besides whereas our greatest goodnesse merits not the lâ—ast glory our least wickednesse deserves great paine The wages of sinne small or great is death Rom. 6. 23. bad worke sad wages Wherefore lâ—t his correction bring forth conversion cleanse your hands yee sinners and purge your hearts yee double minded Jam. 4. 8. Not your hands onely with Pilate but your hearts with David yea and your eyes too with Mary Magdalen if it be possible though dry sorrow may bee as good as wet whose eyes were a Laver and haire a Towell to wash and wipe
above whiles we are furnished with these earthly contenâ—ments below but when God strips us of them straitwayes our minde is homewards Whiles Naomies husband and sonnes were alive wee finde no motion of her retiring home to Judah let her earthly stayes be removed she thinkes presently of removing to her Courstry a delicious life when every thing about us is resplendent and contentfull makes us that we have no minde to goe to Heaven wherefore as a loving mother when shee would weane her childe from the dug maketh it bitter with Wormewood or Aloes so dealeth the Lord with us he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us to the end wee may contemne the world and transport our hopes from Earth to Heaven he makes us weepe in this Vale of misery that wee may the more eagerly long for that place of felicity where all teares shall bee wip't from our eyes Our wine saith Gregory hath some Gall put into it that wee should not be so delighted with the way as to forget whâ—ther wee are going And this is no small abatement to the bitternesse of adversities that they teach us the way to Heaven for the lesse comfort we finde on earth the more we seeke above and the more wee esteeme the best things and wee are very ungratefull if we do not thanke him for that which so overcomes us that it overcomes the love of the world in us Experience shewes that in Countries where be the greatest plenty of fruits they have the shortest lives they doe so surfet on their aboundance Sicily is so full of sweet flowers if we beleeve Diodorus Siculus that dogs cannot hunt there and it is questionable whether the injoying of outward things or the contemning of them be the greatest happinesse for to be deprived of them is but to be deprived of a Dye wherewith a man might either win or lose yea doth not a large portion of them many times prove to the Owner like a treacherout Dye indeed which flatters an improvident Gantester with his owâ—e hand to thrâ—w away his wealth to another Or to yeeld it the uttermost gold may make a man the richer not the better honour may make him the higher not the happier and all temporall delights are but as flowers they onely have their moneth and are gone this morning in the bosome the next in the Besome The consideration whereof made the very Heathen Philosophers hate this world though they saw not where to finde a better Yea it made Themistocles so undervalue transitory thingâ— in comparison of vertue that seeing rich Bracâ—lots of previous stones lie in his path he â—ad his friend take them up saying Thou art not Themistocles And indeed in â—s Heaven onely that hath a foundation Earth hath none God hath hanged it upon nothing and the things therein are very nothing Nothing feeds pride nor keepes off repentance so much as prosperous advantage T is a wonder to see a Favourite study for ought but additions to his Greatnesse God shall have much adoe to make him know himselfe The cloath that hath many staines must passe through many â—arders no lesse than an odious leaprosie will humble Naaman wherefore by it the onely wise God thought meet to sawcâ— the valour dignity renowne victories of that famous Generall of the Syrians If I could be so uncharitable as to wish an enemies soule lost this were the onely way let him live in the height of the worlds blandishments for how can he love a second Mistresse that never saw but one beauty and still continues deeply inamoured on it Why is the Lapwing made an Hieroglyphicke of infelicity but because it hath a little Corronet upon the head and yet feeds upon the worst of excrements The Peacock hath more painted Plumes yet is the Eagle accounted the Queene of Birdes because she flyeth neerest heâ—ven We often see nothing carries us so far from God as those favours he hath imported to us T is the misery of the poore to be neglected of men t is the misery of the rich to neglect their God The Bâ—dger being wounded with the prickles of the Hedghog his invited guest whom at first hee welcomed and entertained in his Cabbiâ— as an inward friend mannerly desiring him to depart in kindnesse as he came could receive no other answer then that hee for his owne part found himselfe very well at ease and they that were not had reason to seeke out another seat that might like them better It is but a fable yet the morrall is true perspicuous profitable Many shall one day repent that they were happy too soone Many a man cryes out O that I were so rich so healthfull so quiet so happy c. Alas though thou hadst thy wish for the present thou shouldst perhaps be a loser in the sequoll The Physitian doth not heare his Patient in what he would yet heareth him in taking occasion to doe another thing more conducible to his health God loves to give us cooles and heats in our desires and will so allay our joyes that their fruition hurt us not he knowes that as it is with the body touching meates the greater plenty the lesse dainty and too long forbearance causes a Surfet when wee come to full food So it fares with the minde touching worldly contentments therefore hee feeds us not with the dish but with the spoone and will have us neither cloyed nor famished In this life Mercy and misery griefe and Grace Good and bad are blended one with the other because if we should have nothing but comfort Earth would be thought Heaven besides if Christ-tide lasted all the yeare what would become of Lent If every day were Good-friday the world would be weary of Fâ—sting Secundus calls death a sleepe eternall the wicked mans feare the godly mans wish Where the conscience is cleare death is looked for without feare yea desired with delight accepted with devotion why it is but the cessation of trouble the extinction of sinne the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchizement of the soule The woman great with childe is ever musing upon the time of her delivery and hath not hee the like cause when Death is his Bridge from woe to glory Though it bee the wicked mans shipwrack t is the good mans putting into harbour And hereupon finding himselfe hated persecuted afflicted and tormented by enemies of all sorts he can as willingly leave the world as others can forgoe the Court yea as willingly dye as dine yea no woman with childe did ever more exactly count her time No Jew did evermore earnestly wish for the Jubily No servant so desires the end of his yeares No stranger so longs to be at home as he expects the promise of Christs comming It is the strength of his hope the sweet object of his faith in the midst of all sorrowes the comfort of his heart the heart
people of God then to enjoy the pleasures of sin An easie impâ—rtunity will perswade Orpah to returne from a Mother in law to a Mother in nature from a roylesome journey to rest from strangers to her kindred from a hopelesse condition to likelyhoods of contentment A little intreaty will serve to move nature to be good to it selfe but to persist in actions of goodnesse though tyranny torment death and hell stood in our way this is that conquest which shall be crowned with glory Nature is like Glasse 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 Vertues like the Stars shine brightest in the night and fairest in the frost of Affliction But this is not all for affliction will try and make knowne the truth and measure of each grace in particular A temptation is like a question that examines what is in a man As Balaam was tryed and examined whether hee feared God or loved 〈◊〉 world most when Balack told him am not I able indeed to promote thee to honour And Joseph no lesse when in the armes of his tempting Mistresse but the one basely yeelds and is casheered for an hypocrite the other comes off with an holy scorne and God seales him châ—ste with a probatus est 2. Againe secondly Affliction is a notâ—ble meanes to try whether wee have faith or not The house built upon the sand carries as good a shew as the house built on the Rock and in a clear sun-shine day glisters as gallantly but the windes and tempests when they are up will quickly shew the differenâ—â— Nothing is more easie then to trust God when our Barnes and Coffers are full And to say give us our daily bread when wee have it in our Cubbards But when we have nothing when wee know not how nor whence to get any thing then to depend upon an invisible bounty this is a true and noble act of faith Thirdly what our wisedome and humillity is Plato being demanded how hee knew a wise man answered When being rebuked hee would not bee angry and being praised hee would not be proud Our disposition is never well knowne untill it be crossed nor did Proteus ever change shapes till hee was straigtned and held fast Magistracy and misery will soone shew what manner of men we be either will declare us better or worse then wee seemed Indeed Prosperity saith one best discovers vice but Adversity doth best discover Vertue but he that is not good in both estates would not be excellent in either hee who cannot beare honour with moderation cannot beare contempt with patience whereas a true Moses can be a moderate favourite at Court and a well â—mtented sheepherd in the field can turne and apply himselfe to any condition and therewith be content as S. Paul was Phil. 4. 11. 5. Fifthly what patience we have The Sea when it is calme weather is as still and quiet as any river but let the windes once arise and you shall soone see a diâ—ference then appeares nothing but raging and foaming out myre and dirt And that we are indeed which we are in temptation for can we not abide a drawing plastor to draine away corrupt bloud and humours much lâ—sse can we finde case in cutting â—ff joynts and members and pulling out eyes which Repentance must doe 6. Sixthly a man is made knowne whether hee be feeble or strong by the provocation of an enemy even calme tempers when they have been stirred have bewrayed impetuousnesse of passion And indeed how shall a man shew his strength unlesse some burthen be laid upon his backe Now hee thaâ— overcommeth his owne anger saith Chilo overcommeth a strong enemy but he that is overcome by it is a whiteliver saith Hermes for wrath proceedeth from feeblenesse of courage and lacke of discretion As may appeare in that Women are sooner angry then men the sicke sooner then the healthy and Old men sooner then Young Againe it s nothing to endure a small tryall or affliction every Cock-boat can swim in a River every Sculler sayle in a Calme every man can hold up his head in ordinary Gusts but when a blacke storme arises a tenth wave flowes deep calls unto deep Nature yeelds Spirit faints Heart fayles Whereas grace is never quite out of heart yea is confident when hopes are adjourned and expectation is delayed 7. Again seaventhly how excellently was Jobs sincerity made known by Sathans malice when he brought sorth those Angelicall words What shall we receive good at the hand of God and not receive evill Joâ— 2. 10. When he stood like a Centre unmoved while the circumference of his estate was drawne above beneath about him when in prosperity he could say if my mouth hath kist my hand and in adversity the Lord giveth and the Lord taketh blessed be the name of the Lord. Hee was not so like the wicked as they are like dogs that follow the meat not the man 8. Againe eighthly 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 The Spaniell which sawneth when he is beaten will never forsake his Master and Trees well rooted will beare all stormes The three Children walked up and downe in the fiery flames praysing God And a Blade well tryed deserves a treble price How did the Church of Pergamus approve her selfe Yea how was she approved of God which hath the sword with two edges when she held out in her workes even where Sathan dwelt and kept his Throne I know thy workes saith God and that thou keepest my Name and hast not denyed my faith even in those dayes when Antipas my faithfull Martyr was slaine among you where Satan dwelleth yea where his Throne is and where some maintaine the Doctrine of Balaam and the Nicholaitans and teach that men ought to eate things sacrificed to Idols and to commit fornication c. Revel 2. 13 14. But how can I lay downe my life for Christ when I cannot for his sake quietly disgest a few reproachfull speeches he will scarce bare blowes for him that will not quietly put up and disgest ill words Finally Affliction and Persecution is both a whetstone and a touch-stone to each particular grace It humbleth the spirits of the repentant tryeth the faith and patience of the sincere Christian but hardneth the hearts of the ungodly for wicked men grow worse after afflictions as water growes more cold after an heat yea like some Beasts they 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 Israels Messenger Why should I serve God any longer 2 King 6. 33. CHAP. X. That it prevents greater evills of Sinne and Punishment to come 7. SEventhly
impatience of sinners whom the Devill hath bewitcht to glory in their shame or in plaine English a reprobate judgement is the onely cause for with them every vertue is counted a vice and every vice a vertue as their owne words witnesse in nicknaming each vice and grace with opposite titles But as when it was objected to a Martyr that his Christ was but a Carpenters sonne hee answered yea but such a Carpenter as built Heaven and Earth so we grant wee are cowards as they tearme us but such cowards as are able to prevaile with God Gen. 32. 26. 28. Exod. 32. 10. And overcome the World the Flesh and the Devill 1 John 5. 4. Galat. 5. 24. 1 John 2. 14. which is as much Valour and Victory as we care for CHAP. XIX That suffering is the onely may to prevent suffering 3. BEcause suffering is the onely way to prevent suffering Revenge being one of those remedies which not seldome proves more grievous than the disease it selfe When once Zantippe the wife of Socrates in the open street pluckt his cloake from his backe and some of his acquaintance counselled him to strike her he answers you say well that while we are brawling and sighting together every one of you may clap us on the backe and cry hoe well said to it Socrates yea well done Zantippe the wisest of the twaine When Aristippus was asked by one in dirision where the great high friendship was become that formerly had bin between him and Estines he answers It is a sleepe but I will goe and awaken it and did so least their enemies should make it a matter of rejoycing When Philip of Macedon was told that the Grecians spake evill words of him notwithstanding he did them much good and was withall counselled to chastise them hee answers Your counsell is not good for if they now speake evill of us having done them good onely what would they then if wee should doe them any harme And at another time being counselled either to banish or put to death one who had slandered him hee would doe neither of both saying It was not a sufficient cause to condemne him and for banishing it was better not to let him stirre out of Macedonia where all men knew that he lyed then to send him among strangers who not knowing him might admit his slanders for truth better he speak where we are both knowne then where we are both unknowne And this made Chrysippus when one complained to him that his friend had reproached him privately answer Ah but chide him not for then he will doe as much in publike Neglect will sooner kill an injury than Revenge These tongue-squibs or crackers of the braine will die alone if we revive them not the best way to have them forgotten by others is first to forget them our selves Yea to contemne an enemy is better than either to feare him or answer him When the Passenger gallops by as if his fear made him speedy the Cur followes him with open mouth and swiftnesse let him turne 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 soone give over and be quiet To vex other men is but to prompt them how they should againe vex us Two earthen pots floating on the water with this Inscription if we knock we crack was long agoe made the Emblem of England and the Low-Countreys When two friends fall out if one be not the wiser they turne love into anger and passion passion into evill words words into blowes and when they are fighting a third adversary hath a faire advantage to insult over them both As have you not somtimes seen two neighbours like two Cocks of the Game peck out one anothers eyes to make the Lawyers 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 Sathan that common and Arch enemy will have us at advantage For as man delighteth when two Dogs or two Cocks are a fighting to encourage and prick them forward to the combate Even so doth Sathan deale with us controversies like a paire of Cudgels are throwne in by the Devill and taken up by male-contents who baste one another while he stands by and laughs And wee cannot please the Devill better for as the Master of the Pit oft sets two Cocks to fight together unto the death of them both and then after mutuall conquest suppeth perchance with the sighters bodies Even so saith Gregory doth the Devill deale with men Hee is an enemy that watcheth his time and while we wound one another he wounds and wins all our souâ—es Thus like the Frog and the Mouse in the Fable while men fight eagerly for a toy the Kite comes that Prince and chiefe Fowle that ruleth in the Aire and snatcheth away both these great warriors or like two Emmets in the Mole-bill of this earth we sight for the mastery in meane while comes the Robin-red-breast and pickes both up and so devoures them But on the other side by gentlenesse wee may as much pleasure our selves It is said of Aristides when he perceived the open scandall which was like to arise by reason of the contention sprung up between him and Themistocles that hee besought him mildly after this manner Sir wee both are no meane men in this Common-wealth our dissention will prove no small offence unto others nor disparagement to our selves wherefore good Themistocles let us be at one againe and if wee will needs strive let us strive who shall excell other in vertue and love And we reade of Euclides that when his Brother in a variance betweene them said I would I might dye if I be not revenged of thee hee answered againe nay let me dye for it if I perswade thee not otherwise before I have done by which one word hee presently so wonne his brothers heart that he changed his minde and they parted friends And this was Davids way of overcomming 1 Sam. 24. Hee whose Harpe had wont to quiet Sauls frenzie now by his kindnesse doth calme his fury so that now he sheds teares instead of bloud here was a victory gotten and no blow stricken The King of Israel set bread and water before the hoast of the King of Syria when he might have slaine them 2 Kings 6. 23. What did he lose by it or had he cause to repent himselfe No hee 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 doe good to them that doe hurt to him yea blesse and pray for them that curse him as our Saviour adviseth neither is hee a foole in it for if grace comes and nothing will procure it sooner than prayers and good examples though before they were evill enemies now they shall neither be
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 Aegypt 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 Devill tooke away or the Sabeans tooke away but the Lord hath taken away Job 1. 21. And David speaking of his sonne Absaloms treason I was dumbe and said nothing why because it was thy doing Psalm 39. 9. And what thinke you was the reason our Saviour Christ held his peace and answered nothing as the Text saith but suffered his enemies The Chiefe Priest Scribes and Pharisees and Pilate to revile him and crucifie him but to approve the equity and justice of God the Author thereof for although it were blasphemy to say hee was a sinner yet taking upon him the sinnes of the whole World he knew those sinnes had deserved as much and therefore he is silent Matth. 26. 62 63. It is true other reasons are given as that hee answered nothing because it was now his time to suffer not to doe his worke was now to be crucified and not to be dignified or as another hee spake not a word to Herod because Herod had taken away his voice in beheading John Baptist but this without doubt was the maine reason Even in like manner it is with the truely gracious they being wronged doe not suffer rage to transport them as it doth beasts to set upon the stone or weapon that hath hurt them like little Children who if they fall will have the ground beaten their false griefe is satisfied with fained revenge But they looke higher even to God that occasioned it Or if they be angry they turne their malice from the person which punisheth them to the sinne by which and for which he came to have leave and power to punish them and to themselves for committing such sins The cause of their suffering doth more vex them than the things which they suffer and they grieve more for the displeasure of God than for the strips of his displeasure It is not the punishment but the cause of it makes them sorrowfull And indeed to speake home to every mans conscience why are we patient or impatient it is worth the noting when sinne lyes light then reproaches and contempt lye heavy whereas if we truely feele the weight of sinne all indignities will be as nothing Or thirdly in case they doe returne an answer it is after the manner of Epictetus who would not deny the sinnes his enemy taxed him with but reproves his ignorance rather in that being unacquainted with the infinity of his crimes he layes only two or three to his charge whereas indeed he was guilty of a Million or according to Philip of Macedon his example who would not punish Nicanor although he openly spake evill of him saying when he heard thereof I suppose Nicanor is a good man it were better to search whether the fault be in us or no so no sooner shall an holy mans enemy accuse him of hypocrisie pride passion covetousnesse c. but he will goe to God and accuse himselfe and complaine I am so indeed yea with Paul I am the chiefe of all sinners I am more vile than his tearmes can make me and I much marvell my punishment is no greater than to heare a few ill and bitter words And indeed one would thinke whatsoever is not paine nor sufferance or admit it be paine and sufferance so long as it is not a curse but a crosse may well be borne without grumbling What said that Gentleman in Athens to his friends when Ashuerus came and tooke away halfe his Plate as he was at dinner with them they admiring that he was not a whit moved thereat I thank God quoth hee that his Highnesse hath left me any thing Yea suppose we lose all we have our goods are furthest off us and if but in these we smart we must confesse to find favour Or admit they hurt our bodyes or kill us which they may soone doe if God but give leave for our life even the best of us is but like a bubble which Boyes blow up in the ayre and presently againe blow into meere ayre Caesar goes an Emperour to the Senate is brought a Corps home againe What ever I say befals us this would be our meditation he that afflicted me for a time could have hold me longer he that touched me in part could have stricken mee in whole he that layd this upon my body hath power to lay a greater Rod both upon my body and soule without doing me the least wrong That all crosses and curses temporall spirituall and eternall even from the paines of the damned to the very Itch as Moses sets downe Deut. 28. 27. are deserved and come not upon us against equity equity I say in respect of God not in respect of men they come from a just Author though from an unjust instrument And that Sinne is the ground of all our griefes the source of all our sufferings wickednesse the roote of our wretchednesse that we are disciplind is from our defects is a truth undenyable appeares plainely for first God affirmes it Deut. 28. Isay 57. 17. Hosea 13. 9. Jer. 30. 15. 4 18. Secondly his servants confirme it 1 Chron. 21. 17. Isay 64. 5. Dan. 9. 7 8. c. Lam. 1. 5. 8. 3. 39. c. Ezra 9. 13. Luke 23. 41. Thirdly good reason makes for it sinfull men smite not their dogs much lesse their children without a cause and shall we think the just God will smite without just cause his Judgements saith a Father are sometimes secret alwayes just No misery had ever afflicted us if sinne had not first infected us What 's the reason we all dye it could not be in justice if wee had not all sinned and so of all other evills even sicknesse originally proceeds from sinne and all weaknesse from wickednesse one man languisheth of a Consumption another labours of a Feaver a third is rackt with the Gowt a fourth swolne with the Dropsie a fift hath his soule let out with a sword every one hath a severall way to bring him to the common end death but sinne is the universall disease Death passed upon all for all have sinned Rom. 5. 12. James 3. 2. Yea as we brought a world of sinne into the world with us so since â—ach man hath broken every one of Gods ten Lawes ten thousand times and ten thousand wayes which is farre from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good Ephes. 4. 22 23. and every sinne helpes for as originall sinne is the originall cause of death so actuall sinnes hasten it But to conclude in generall that sinne is the cause we suffer is not sufficient for commonly no judgement comes from God but some particular provocation of man
went before it the hand of Divine Justice seldome makes us smart without some eminent cause fore-going therefore David seeing a famine in the Land inquires for the particular provoking sin 2 Sam. 21. 1. so when we suffer our question should be what have wee done yea what have wee done in the same kinde for oftentimes wee may reade our sinne in our punishment as it fared with Adonibezeck Judg. 1. 7. and many other mentioned in Scripture Sodome was burnt with fire unnaturall as they burned with lust unnaturall Absaloms chiefe pride lay in his haire and that became his halter Salomon dividing Gods Kingdome had his owne Kingdome devided David hath slaine Uriah with the sword therefore the sword shall not depart from his house Dives would not give Lazarus a crum Lazarus shall not bring Dives a drop Judas was the instrument of his Masters death he shall be the instrument of his owne death Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage and carry him about the world in triumph But Tamberlaine having conquered that bragging Turke carried and carted him through all Asia to be scorned of his owne people For instance is any one censured reviled and persecuted of lewde men for being religious let him reflect upon his life past and happily their revilings and persecutions will bring to his remembrance that he himselfe before his conversion hath likewise censured reviled or persecuted others It may be his naturall spirituall or politicall parents in some kinde or other as who can plead innocency herein And he that is not humbled for his sinne is not yet justified from his sinne Yea so often as thou remembrest thy sinnes without griefe so often thou repeatest those sinnes by not grieving 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 He called his deeds past to a new reckoning So 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 patiently when we know wee suffer justly To looke for good and to doe bad is against the Law of Retaliation Or secondly is any one wronged in his good name without giving the least cause of scandall either at present or heretofore which troubles him above measure let him neverthelesse reflect upon himselfe and perhaps he shall finde the cause lie lurking in his owne bosome as thus it may be thou hast not defamed thy neighbour but hast thou not delighted to heare others speake evill of him hast thou beene tender of his reputation and as much as thou couldest vindicated his good name Or thirdly doth not a proud heart make thee over apprehensive of the wrong does not the injury seeme great to thee because thou seemest great to thy selfe if so be but little and lowly in thine owne eyes and the wrong will seeme lesse for no man can sweetlier put up disgraces from others than hee who hath first learned to despise himselfe Yea this Straw diadem hurts none but the proud and impatient for suppose thou findest here but hard fare and as ill drest a poore hungry humble soule will downe with all well enough Or fourthly hath not selfe-conceitednes broken thy credit probably if thou wouldest thinke worse of thy selfe thou shouldest be better thought of But commonly all is well while we are well esteemed yea with many their reputation is more cared for than their God Neither would he be censured for sinne that fears not to be damned for it If this hath beene thy case hence-forward let it trouble thee more to dâ— a fault then to heare of it and when thou art evill spoken of by another call thy selfe to account before him it may be thou deservest iâ— be more sorry that it is true then that it is knowne Or lastly admit men charge thee wrongfully and thou canst not finde out thy sin by thy punishment yet know that what thou sufferest is most just in respect of God who is the Author and who does not alwayes punish sinne in kinde As for example how many Murthers have beene punished in a mutenous word the tongue in some rash language hath scourged the iniquity of the hand One hath done many robberies scap't many searches at last when all hath beene forgotten he hath beene hanged for accessary to a Theft he never knew Suspected felony hath often paid the price of an unknowne Râ—pe And they that have gone away with unnaturall filthinesse have yet clipt off their dayes with their owne coyne so that still Gods Judgements are just even when mâ—ns may be unjust which in all cases would be acknowledged as the godly ever doe Mauricius that good Emperour when hee his wife and his five sonnes were taken his wife and sonnes put to death and himselfe waiting for the like fatall stroke could conclude thus Just art thou O Lord in all thy wayes and holy in all thy workes as it is in the Psalmes And a Martyr when hee was burning at a stake Welcome flames my sinne hath deserved more than here I can be able to suffer And certainly they are angry with Heaven for justice that are angry with them for injustice Wherefore if thou hast beene heretofore so simple as to returne like for like hence-forward lay thy hand upon thy mouth and say with Job Once have I spoken but I will answer no more yea 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 thinke whose hâ—ud strikes whether by a Plurisie or a Feaver or a Sword or what ever the Instrument be and to conclude the blow is Gods whatsoever or whomsoever is used as the weapon yea it comes not without our desert for God is just nor shall be without our profit for God is mercifull And he that doth not argue thus comes short of the very Heathen For Socrates could tell the Athenians when they condemned him to dye that they could doe nothing but what the gods permitted and nature had before ordained And in common reason can a Clock goe without a weight to move it or a Keeper to set it no. Now this being premised namely that wee 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 our selves than the best friend we have how should we not with David refuse to revenge our selves in case any wicked Shimei rayle curse or cast stones at us have we never so much power and opportunity to do it Yea admit some Abishai would doe it for us how should we not say let him alone
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 himselfe wilfully upon his owne deserved and shamefull-shamefull-death Or if God doe it not himselfe by some immediate judgement nor by the hand of the Magistrate yet he will see that some other shall doe it though the wronged party be willing to put it up as for example Samsons Father-in-Law for taking away his Wife and shee for her falshood though they were not punished by him that received the wrong yet the Philistims burnt both her and her Father Judg. 15. Againe though the Philistims were not punished by the Timnite or his daughter whom they burnt with fire yet they were by Samson who smote them â—ip and thigh with a mighty plague Judg. 15. From which examples we may draw this argument If the Lord thus revenge the cause of mens particular and personall wrongs much more will hee revenge his owne cause for in this case I may say to every child of God which suffereth for Religions sake as Jahaziel by the Spirit of God said unto all Judah the inhabitants of Jerusalem and King Jehosaphat The battell is not yours but Gods wherefore you shall not need to fight in this battell stand still move not and bâ—hold the salvation of the Lord towards you 2 Chron. 20. 15 17. Yea it stands upon Christs honour to maintaine those that are in his worke And Gods too to defend such as suffer for his sake and hee that traduceth or any way wrongs thee for thy goodnesse his envy strikes at the Image of God in thee because hee hath no other way to extend his malice to the Deity it selfe as is apparent by these Scriptures which will be worth thy turning to Psal. 44. 22. 69. 7. 83. 2. to 10. Prov. 19. 3. Rom. 1. 30. Math. 10. 22. 25. 45. Luke 21. 17. Zach. 2. 8. 1 Sam. 17 45. Psal. 74. 22 23. Acts 5. 39. Psal. 139. 20. Isay 54. 17. 1 Thess. 4. 8. John 15. 18. to 26. Numb 16. 11. Saul Saul saith Christ seeing him make havock of the Church why persecutest thou mee I am Jesus whom thou persecutest Acts 9. 4 5. and Jesus was then in Heaven Cain imbrewes his hands in the blood of his owne 〈…〉 other because he was better and better accepted than himselfe God takes upon him the quarrell and indeed it was for his sake that Abell suffered Now if we may safely commit our cause and our selves to God in the greater matters much more in petty things as are evill words I but saith the weake Christian I am so wronged reviled and slandered that it would make a man speak like Aeagles that famous wrestler that never spake before in his life Answer There is no such necessity For first Who ever was that was not slandered Secondly let him speake evill of thee yet others shall not beleeve him or if the evill and ignorant doe yet report from wise and good men shall speak thee vertuous Yea Thirdly though of some the slanderer bee beleeved 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 mans good behaviour vindicates him from ill report Fourthly there 's no cause of thy answering innocency needs not stand upon its owne justification for God hath undertaken to vindicate it either by friends as when Jonathan and Michael both son and daughter opposed their own Father in his evil intents to take Davids part and vindicate his reputation 1 Sam. 19. 4. 5. 11. 12. or by enemies as when Pilate pronounced him innocent whom he condemned to die which shewes that innocency cannot want abettors and when Caiaphas was forc't to approve that Christ in the chaire whom hee câ—ndemned on the bench And when Julian was compelled to cry out O Galilean tâ—ou hast overcome And when Balaam was forc't to blesse those for nothing whom he was hired to curse They that will speake the evill they should not shall bee driven to speake the good they would not Or by strangers that stand by as when young Daniell stept up to cleare Susanua of that fowle aspertion Or lastly by himselfe as he often vindicated Mary O holy Mary I admire thy patient silence thy Sister blames thee for thy piety the Disciples afterwards blame thee for thy bounty and cost not a word falls from thy lips in a just vindication of thine honour and innocency but in an humble taciturnity thou leavest thine answer to thy Saviour How should we learne of thee when we are complained of for well doing to seale up our lippes and expect our righting from above And how sure how ready art thou O Saviour to speake in the cause of the dumbe Martha Martha thou art carefull and troubled about many things but one thing is needfull and Mary hath chosen the better part What needed Mary to speake for her selfe when shee had such an Advocate she gave Christ an unction of thankefulnesse hee gave her an unction of a good name a thing better than oyntment Eccles. 7. 1. Againe the Leaper praiseth God Christ praiseth the Leaper True ill tongues will be walking but we need not repine at their insolency why should wee answer every dog that barkes with barking againe But admit God should omit to revenge thy cause yet revenge not thy selfe in any case for by revenging thine owne quarrell thou makest thy selfe both the Judge the Witnesse the Acouser and the Executioner onely use for thy rescue Prayer to God and say as Christ hath injoyned lead me not into temptation but deliver me from evill Matth. 6. 13. and it sufficeth Yet if thou wilt see what God hath done and what hee can and will doe if there bee like need heare what Ruffinus and Socrates write of Theodosius in his warres against Eugenius When this good Christian Emperour saw the huge multitude that was comming 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 fight of all the Army falls downe prostrate upon the Earth beseeching GOD if ever he would looke upon a sinfull creature to helpe 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 wonderfull manner that Eugenius with all his Host was cleane discomfited and seeing the power of Christ so fight for his people was forced in effect to cry out as the Aegyptians did God is in the cloud and he fighteth for them No forces are so strong as the spirituall the prayers of an Eliâ—h are more powerfull than all the armies of Flesh which made the Queene mother of Scotland confesse that shee feared more the prayers and fasting of Mâ— Knox and his assistants then an Army of twenty thousand men Thus God either preventeth our
in body goods or good name for of necessity there must bee in that man that can patiently beare such a losse somewhat more than man I know there are some men or rather two legged Beasts that esteeme no more of Bookes and Notes than Esops Cocke did of the Pearle hee found and these accordingly will say this was nothing in comparison of what they suffer as when once a Hot-spur was perswaded to be patient as Job was he replyed What doe you tell me of Job Job never had any suits in Chauncery Yea indeed the meanest of Christs royall Band for patience puts down all the generations of naturall men as even their enemies will confesse Consalvus a Spanish Bishop and Inquisitor wondred how the Protestans had that Commandement Thou shalt love thy neighbour as thy selfe so indelibly Printed in their hearts that no torture could blot it out and make them confesse and betray one another And indeed how should it be otherwise for First if Morall Principles cherished and strengthened by good education will inable the soule against vitious inclinations so that though some influence of the heavens doe worke upon the aire and the aire upon the spirits and the spirits upon the humors and these incline the temper and that inclines the soule of a man such and such wayes Yet breeding in the refineder sort of evill persons will much prevaile to draw them another way what may wee thinke of grace and faith and Gods spirit which are supernaturall Secondly every Christian suffering for Christs sake and for righteousnesse sake hath Gods mighty power to support him and Christ to suffer with him and beare a part in his misery whereas the naturall man suffers all himselfe as a delinquent or malefactor whose guilty conscience addes weight to his punishment A woman called Fâ—licitas whom Saint Austin much praiseth being brought to bed in the time of her imprisonment for the truth and by reason of the great paines shee had in her labour that she could not forbeare schreâ—ching one of the Officers hearing her cry out tauntingly mockt her thus Ah woman if thou canst not beare these sorrowes without such cryingâ— how wilt thou endure when thou shalt be burnt or cut in peeces or torne asunder What thou now sufferest is but sport but the Tragedy is to follow whom shee answered Now said shee I suffer for my selfe and for sinne but then Christ is to suffer in me and I for him And it fell out as she said for when she was thrown to the wild beasts she neither sent out screechings nor so much as a sigh or groane but entertained death with so merry and cheerfull a countenance as if she had beene invited to a Feast And thus you see in the first place that Nature hath but a slow foot to follow Religion close at the heeles that grace and faith transcends reason as much as reason doth sense that patience rightly so called is a Prerogative royall peculiar to the Saints It is well if Philosophy have so much wisedome as to stand amazed at it 2. That it is not true Christian patience except it flow from a pious and good heart sanctified by the Holy Ghost 2 Be done in knowledge of and obedience to Gods command 3 That wee doe it in humility and sincere love to God 4 That it be done in faith 5 That wee ayme at Gods glory not our owne and the Churches good in our sufferings 6 That we â—orgive aswell as forbeare yea love pray for and returne good to our enemies for their evill which being so what hath the Swashbuckler to say for himselfe 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 himselfe who hath some small peece of reason for his guide arguing thus I would rather make shew of my passions than smoother them to my cost which being vented and exprest become more languishing and weake better it is to let its point worke outwardly than bend it against our selves and in reason Tallying of injuries is but justice To which I answer it is not reason especially â—arnall reason but Religion which all this while hath beene disputed of which is Divine and supernaturall and that teacheth how good must be returned for evill and that we should rather invite our enemy to doe us more wrong than not to suffer the former with patience as our Saviours words doe imply If saith hee they strike thee on the one cheeke turne to him the other also If they sue thee at the Law and take away thy Coate let him have thy Cloake also Mat. 5. 39 40. He speakes comparatively as if he should say rather suffer two wrongs than doe one Indeed the difficulty of the duty the seeming danger and want of Faith in carnall men weakneth the force of the strongest reasons for no more among Ruâ—â—ins but a word and a blow among civill 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 as I flee So the true Christian will encounter all discouragements and frightning Alarums thus should such a man as I feare to doe that which my Master King and Captaine Christ Jesus hath commanded me which is of more necessity than life it selfe Yea seeing Heathens could goe so farre as to subdue their passions for shame let so many of us as would be accounted Christians goe further even to the mortifying of ours or if we goe not before Publicans and Sinners in the Kingdome of grace Publicans and Sinners shall goe before us into the Kingdome of Heaven And seeing the duty of the Childe is the Fathers honour let us that are Christians bee knowne from Worldlings by our practice as once the Grecians were knowne from the Barbarians by their vertuous lives as Quintus Curtius notes Shall a wild Olive Tree growing upon the barren mo 〈…〉 s of Gilboa and nature where neither dew of the spirit nor rayne of grace faleth bare such fruit and shalt not thou a green Olive Tree in the house of God planted beside the waters of comfort bring forth this fruit of the spirit We see that civill honesty severed fâ—â—m trâ—e piety humility saving knowledge sincere love to God true obedience to his word justifying faith a zeale of Gods glory and desire to edifie and win others God accepts not as proceeding from the love of our selves and other carnall respects namely to obtaine praise or profit thereby So that to suffer as the Heathen did without observing other circumstances is but to imitate that foolish Patient who when the Physitian bade him take that prescript eate up the paper Wherefore doe not onely subdue thy passions but sayle with that contrary breath of the Apostle 1 Cor. 4. 12. We are reviled and we blesse and with that of Saint Steven who rowed both against winde and tyde
of our worft and greatest enemies prove no other in effect to us than did the malice of Josephs bretâ—ren Mistrisse and Lord to him the first in selling of him the second in falsely accusing him the third in imprisoning him all which made for his inestimable good and benefit than the malâ—ce of Hâ—man to Mordeâ—â—i and the Jewes whose bloudy decree obtained against them procured them exceeding much joy and peace than Balacks malice to the Children of Israel whose desire of cursing them caused the Lord so much the more to blesse them Numbers 23. Than the Devils spight to Job who pleasured him more by his soare afflicting him than any thing else could possibly have done whether wee regard his name children substance or soule than Judas his treason against the Lord of life whose detestable fact served not onely to accomplish his will but the meanes also of all their salvations that either before or after should beleeve in him this should move wonder to astonishment and cause us to cry out with the Apostle O the deepnesse of the riches both of the wisedome and knowledge of God! How unsearchâ—ble are his judgements and his wayes past finding out Rom. 11. 33. O the wonderfull and soveraigne goodnesse of our God! that turnes all our Poysons into Co 〈…〉 that can change our terrours into pleasures and make the greatest evils beneficiall unto us for they are evill in their owne nature and strong temptations to sinne James 1. 2. also fruits of sinne and part of the cuâ—se and worke those former good effects not prop 〈…〉 y by themselves but by accident as they are so disposed by the infinite wisedome goodnesse and power of God who is able to bring light out of darkenesse and good out of evill yea this should tutor us to love our enemies we love the medicine not for its owne sake but for the health it brings us and to suffer chearefully whatsoever is laid upon us for how can Gods Church in generall or any member in particular but fare well since the very malice of their enemies benefits them How can we but say let the world frowne and all things in it runne crosse to the graine of our mindes Yet with thee O Lord is mercy and plenteous redemption thou makest us better by their making us worse Objectiâ—n But perhaps thou hast not proved the truth of this by thy owne knowledge and particular â—xperience Answer 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 Crosse 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 Pauls word for it or rather GODS owne word who is truth it selfe and cannot lye His words are We know that all things worke togetheâ— for the best unto them that love God even to them that are called of his purpose Rom 8. 28. And in Verse 3â— 36. after he hath declared that Gods chosen people shall suffer tribulation and anguish and persâ—câ—tion and famine and nakednesse perill sword c. be killed all the day long and counted as Sheepe for the slaughter he concludeth with Nâ—verthelesse in all these things we are more than conquâ—â—ours through him that loved us and so goeth on even to a challenge of our worst enemies Death Angels Principalities and Powers things present and to come heighth depth and what other creature besides should stand in opposition What voluminous waves bee here for numbâ—r and power and terrour yet they shall not seperate the Arke from Christ nor a soule from the Arke nor a body from the soule nor an haire from the body to doe us hurt What saith David Marke the upright man and behold the just for the â—nd of that man is peace Psal. 37. 37. Marke him in his setting out he hath many oppositions marke him in the journey he is full of tribulations but marke him in the conclusion and the end of that man is peace In Christ all things are ours 1 Cor. 3. â—2 How is that Why we have all things because we have the hâ—ver of all things And if we love Christ all things worke together for our good yea for the best Rom. 8. 28. And if all things quoth Luther then â—ven sinne it selfe And indeed how many have wee knowne the better for thâ—ir sinne That Magdalen had never loved so much if she had not so much sinned had not the incestuous person sinned so notoriously he had never beene so happy God tooke the advantage of his humiliation for his conversion Had not one foot slipt into the mouth of Hell he had never beene in this forwardnesse to Heaven sinne first wrought sorrow saith Saint Austin and now godly sorrow kils sinne the daughter destroyes the mother neither doe our owne sinnes onely advantage us but other mens sinnes worke for our good also Objection But may some say can any good come out of such a Nazarite Answer Yes The advantage we have by Christ is more than the losse we had by Adam If Ariuâ— had not held a Trinity of Substances with a Trinity of Persons and Sabellius an Vnity of Persons with an Vnity of Essences the Mysteries of the Trinity had not beene so clearely explained by those great lights of the Church If Rome had not so violently obtruded her merites the doctrine of Justification onely by faith in Christ might have beene lesse digested into mens hearts We may say here as Augustine doth of Carthage and Rome If some enemies had not contested against the Church it might have gone worse with the Church Lastly suppose our enemies should kill us they shall not hurt but pleasure us yea even death it selfe shall worke our good That Red Sea shall put us over to the Land of Promise and wee 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 devill and to thinke otherwise even for the present were not onely to derogate from the wisedome power and goodnesse of God but it would be against reason for in reason if he have vouchsafed us that great mercy to make us his owne he hath given the whole army of afflictions a more inviolable charge concerning us than David gave his Host concerning Absolom See yee doe the young man my sonne Absolom no harme Now if for the present thou lackest faith patience wisedome and true judgement how to beare and make this gaine of the crosse Aske it of God who giveth to all men liberally and reproacheth no man and it shall be given thee James 1. 5. For every good giving and every perfect gift is from above and commeth downe from the Father of lights Verse 17. 6. Use. 6. Sixthly for this point calling more for practice than proofe it behoves us to bee larger here briefer there If that which is one
28 29. When was Hagar comforted of the Aagell but when her childe was neere famished and she had cast it under a Tree for dead Genesiâ— 21. 15. to 20. When was Eliah comforted and releeved by an Angel with a Cake baked on the coales and a Cruse of Water but when hee was utterly forsaken of his hopes 1 King 19. 4. to 7. When was the Sareptaâ— releeved it was high time for the Prophet to visit her poore soule she was now making her last meale after one meane morsell shee was yeelding her selfe over to death As long as Aegypts flower lasted Manna was not rained When did God answer the hopes of Sarah Rebeckah 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 heale the Woman of her bloudy issue but after the Physitians had given her over and she becomming much worse had given them over when she had spent all she had upon them for to mend the matter poverty which is another disease was superadded to make her compleatly miserable When mans helpe failes then Gods begins When did Moses finde succour but when his Mother could no longer hide him and he was put into the River among the Bullrushes 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 sonne without feare not without great reward When Israel was in so hard a straight as either to be drowned in the Sea or slaine by the Sword how miraculously did God provide an evasion by dividing the waters When Rochel like Samaria had a strong enemy without and a sâ—re famine within how miraculously did God provide an evasion by making the tyde their Purveyor to bring them in an Ocean of shell-fish the like of which was never knowne before nor since We read how Merline during the Massacre at Paris was for a fortnight together nourished with one Eggs a day layd by a Hen that came constantly to a Haymow where he lay hid in that danger When the English had left Cales and the Spaniard was againe repossest of it by some neglect or oversight there was an English-man left behinde but how did God provide for his escape its worth the remembring hee was no sooner crept into a hole under a paire of staires 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 replyes What a foole art thou doest thou not see it s covered with a firme cobweb and so past him that in the night hee escaped O Saviour our extremities are the seasons of thy ayde even when Faux was giving sire to the Match that should have given fire to the Powder which should have blowne up Men and Monuments even the whole State together thou that never sleepest didst prevent him and disclose the whole designe yea thou didst turne our intended Funerall into a Festivall And why doth the goodnesse of our God pick out the most needfull times for our reliefe and comfort but because our extremities drive us to him that is omnipotent there is no feare no danger but in our owne insensiblenesse but because when wee are forsaken of all succours and hopes wee are fittest for his redresse and never are we nearer to helpe than when we despaire of helpe but because our extremities givâ— him the most glory and our comfort is the greater when the deliverance is seene before it is expected his wisedome knowes when ayde will be most seasonable most welcome which he then loves to give when he findes us left of all other props That mercifull hand is reserved for a dead lift and then hee failes us not as when Abraham had given Isaac and Isaac had given himselfe for dead then God enterposed himselfe when the knife is falling upon his throat then then comes the deliverance by an Angell calling forbidding commending him When things are desperate then looke most for Gods helpe for then is the time Psalme 119. 126. Isay 33. 9 10. And indeed our faith is most commendable in the last act it is no praise to hold out untill we be hard driven but when wee are forsaken of meanes then to live by faith in our God is thought worthy of a Crowne 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 unbeliefe thou art cast off for ever 1 Sam. 13. 10. to 15. To shut up all in a word were thy soule in such a straight as Israel was betweene the Red Sea and the Aegyptians 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 speake 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 repaire all hence all ye diffident fears he whom I trust is omniponent Againe Secondly Thou must know that God in his wisedome hath set downe a certaine period of time within which he will exercise his Children more or lesse and at the end whereof and not before he will relieve and comfort them againe As wee may perceive by Eccles. 3. 1. Acts 7. 25. Exodus 12. 41. Gen. 15. 13. Daniel 12. 1. 4. 11. Jer. 25. 11. Gen. 6. 3. Foure hundred yeares he appointed to Abraham and his seed that they should bee Sojourners in a strange land where they should be kept in bondage and evill intreated Genesis 15. At the end of which time even the selfe same day they returned from the land of Aegypt that was the precise time appointed and the selfe-same day it was accomplished and till then Moses undertook it in vaine Why were they so long kept from it the land was their owne before they were the right heires to it lineally descended from him who was the first Possessor of it after the floud God will doe 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 owne opportunity that so freely grants the mercy Againe he appointed that the Jewes should serve the King of Babylon seventy yeares not a day not an houre 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 yeares he appointed the sick man at Bethesda's Poole John 5. 5. Eighteene yeares to that daughter of Abraham whom Christ loosed from her disease Luke 13. 16. Twelve yeares
unto us and increase in us all spirituall graces inlighten our mindes with the knowledge of thy truth and inflame our hearts with the love of whatsoever is good that we may esteeme it our meate and drinke to doe thy blessed will Give us religious thoughts godly desires zealous affections holy endeavours assured perswasionâ— of â—aith stedfast waiting through hope constancy in suffering through patience and hearty rejoycing from love regenerate our mindes purify our natures turne all our joys into the joy of the Holy Ghost and all our peace into the peace of conscience and all our feares into the feare of sinne that we may love righteousnesse with as great good will as ever we loved wickednesse and goe before others in thankefulnesse towards thee as farre as thou goest in mercy towards us before them Give us victory in temptation patience in sicknesse contentment in poverty joy in distresse hope in troubles confidence in the houre of death give us alwayes to thinke and meditate of the houre of death the day of judgement the joyes of Heaven and the paines of Hell together with the ransome which thy Sonne paid to redeeme us from the one and to purchase for us the other so shall neither thy benefits nor thy chastisements nor thy word returne ineffectuall but accomplish that for which they were sent untill we be wholly renewed to the Image of thy Sonne And now O Lord séeing the time approacheth which thou hast appointed for rest and because we can neither wake nor sléepe without thee who hast made the day and night and rulest both therefore into thy hands we commend our soules and bodies beséeching thee to watch over us this night and preserve us from all our spirituall and bodily enemies from theeves fire and from all other dangers These things we humbly beg at thy fatherly hands and whatsoever else thou knowest in thy divine wisedome to be needfull and necessary for our soules or bodies or estates or names or friends or the whoâ—â— Church better thâ—n we our selves can either aske or thinke and that for thy names sake for thy promise sake for thy mercies sake for thy Sonnes sake who suffered for sinne and sinned not and whose righteousnesse pleadeth for our unrighteousnesse in him it is that we come unto thee in him we call upon thee who is our Redeemer our Preserver and our Saviour so whom with thee and thy blessed Spirit be ascribed as is most duâ— all honour glory praise power might maiesty dominion and hearty thankes-giving the rest of this night following and for evermore Amen A Prayer to be used at any time O Almighty Eternall most Glorious and onely wise God giver to them which want comforter of them which suffer and forgiver of them that repent whom truly to know is everlasting life We thy poore creatures acknowledge and confesse unto thee who knowest the secrets and desires of all hearts that of our selves we are not worthy to lift up our eyes to Heaven much lesse to present our selves before thy Majesty with the least confidence that thou shouldest heare our prayers or accept of our services but rather that thou shouldest take these our confessions and accordingly condemne us to the lowest place in Hell for our continually abusing thy mercy and those many meanes of grace which in thy long-suffering thou hast afforded for our reclayming We are the cursed séed of rebellious Parents we were conceived in sinne and borne the Children of wrath And whereas thou mightest have executed thy fierce displeasure upon us so soone as thou gavest us béeing and so prevented our further dishonouring thee we have instead of humbling our selves before thee our God and â—â—â—king reconciliation with thy Majesty none nothing from our infancy but added sinne unto sinne in breaking every one of thine holy Lawes which thou hast given us as rules and directions to walke by and to kéepe us from sinning Yea there is not one of thy righteous precepts which we have not broken more times and wayes then we can expresse so far have we béen from a privative holinesse in reforming that which is evill and a positive holinesse in performing that which is good which thou mayest justly require of us being we had once ability so to doe if we had not wilfully lost it for thou diddest forme us righteous and holy had not we deformed our selves whereas now like Satan we can doe nothing else but sinne and make others sinne too who would not so sinne but for us for we have an Army of uncleane desires that perpetually fight against our soules whereby we are continually tempted drawne away and enticed through our owne concupiscence Yea thou knowest that the heart of man is deceitfull above all things and that the imaginations thereof are onely and continually evill O the infinitely intricate windings and turnings of the darke Labyrinths of mans heart who findes not in himselfe an indisposition of minde to all good and an inclination to all evill And according to this our inclination hath béene our practice we have yéelded our hearts as cages to entertaine all manner of uncleane spirits when on the contrary we have refused to yéeld them as temples for thine holy Spirit to dwell in We have used all our wisedome to commit the foolishnesse of sinne our whole conversation hath béene to serve Satan and fulfill the lusts of the flesh We even sucke in iniquity like water and draw on sinne as it were with cart-ropes Neither is there any part power function or faculty either of our soules or bodies which is not become a ready instrument to dishonour thee for as our heart is a root of all corruption a seed-plot of all sinne so our eyes are eyes of vanity our eares eares of folly our mouthes mouthes of deceit our hands hands of iniquity and every part doth dishonour thee which yet would be glorified of thee The understanding which was given us to learne vertue is apt now to apprehend nothing but sinne the will which was given us to affect righteousnesse is apt now to love nothing but wickednesse the memory which was given us to remember good things is apt now to keepe nothing but evill things for sinne like a spreading leaprosie is so growne over us that from the crowne of our heads to the soale of our feet there is nothing whole therein but wounds and swellings and soares full of corruption Yea our soules and bodies are even a very sinke of sinne for like the common shoare we have not refused to welcome any the most loathsome pollutions that either the world our owne corruption or the Devill at any time hath offered unto us Or admit we are exempt from some evils wee may thanke thee and not our selves for it for we are ready without thy restrayning grace to run out into all manner of enormities whatsoever we are swift to all evill but to all good immoveable when we doe evill we doe it chearefully and quickly and easily