his God banish him his Countrey hee hath his conversation in Heaven kill his body it shall rise againe so he fights with a shadow that contends with an upright man Wherefore let all who suffer in their good names if conscious and guilty of an enemies imputations repent and amend if otherwise contemne them owne them not so much as once to take notice thereof A wicked heart is as a Barrell of powder to temptation let thine bee as a River of water Yea seeing God esteems men as they are and not as they have been although formerly thou hast beene culpable yet now thou mayest answer for thy selfe as Paul did for Onesimus Though in times past I was unprofitable yet now I am profitable and oppose to them that sweet and divine sentence of sweet and holy Bernard Tell me not Satan what I have beene but what I am and will be Or that of Beza in the like case Whatsoever I was I am now in Christ a New Creature and that is it which troubles thee I might have so continued long enough ere thou wouldest have vexed at it but now I see thou dost envy me the grace of my Saviour Or that Apopthegme of Diogenes to a base fellow that told him he had once beene a forger of money whose answer was T is true such as thou art now I was once but such as I am now thou wilt never be Yea thou mayst say by how much more I have formerly sinned by so much more is Gods power and goodnesse now magnified As Saint Augustine hearing the Donatists revile him for the former wickednesse of his youth answered The more desperate my disease was so much the more I admire the Physitian Yea thou mayst yet straine it a peg higher and say the greater my sinnes were the greater is my honour as the Divels which Mary Magdalen once had are mentioned for her glory Thus if we cannot avoid ill tongues let our care bee not to deserve them and t is all one as if we avoyded them For how little is that man hurt whom malice condemnes on Earth and God commends in Heaven let the World accuse mee so long as God acquits me I care not CHAP. XVIII That it is more laudable to forgive than revenge 2. BEcause it is more generous and laudible to forgive than revenge certainely in taking revenge a man is but even with his enemy but in passing it over he is superiour to him for it is a Princes part to pardon yea qouth Alexander There can be nothing more noble than to doe well to those that deserve ill And Saint Gregory it is more honour to suffer injuries by silence than to overcome them by answering againe Princes use not to chide when Embassadours have offered them undecencies but deny them audience as if silence were the way royall to correct a wrong And certainely he injoyes a brave composednesse that seats himselfe above the flight of the injurious claw Like the Emperour Augustus who though of a most tenatious and retentive memory would forget wrongs as soone as they were offered Or Agathocles Antigonus and Caesar who being great Potentates were as little moved at vulgar wrongs as a Lyon at the barking of Curres yea the Orator gives it as a high praise to Caesar that he could forgeâ— nothing but wrongs remember nothing but benefits and who so truely noble as he that can doe ill and will not True it is not rare to see a great man vex himselfe at the neglect of a peasant but this argnes a poore spirit A true Lyon would passe it by with an honourable scorne You 'l confesse then t is Princely to disdaine a wrong and is that all No forgivenesse saith Seneca is a valiant kind of revenge and none are so frequent in pardoning as the couragious Hee that is modestly valiant stirs not till he must needs and then to purpose Like the Flint he hath fire in him but it appeares not untill you force it from him who more valiant than Joshua and he held it the noblest victory to overcome evill with good for the Gibeonites tooke not so much paines in comming to deceive him as he in going to deliver them And Cicero more commends Caesar for overcomming his owne courage in pardoning Marcellus than for the great victories he had against his other enemies Yea a dominion over ones selfe is greater than the Grand Signiory of Turkie For as the greatest knowledge is truely to know thy selfe so the greatest conquest is to subdue thy selfe he is a wise man that can avoid an evil he is a patient man that can indure it but hee is a valiant man that can conquer it And indeed for a man to overcome an enemy and be overcome by his owne passions is to conquer a petty Village with the losse of a large City What saith a Father miserable is that victory wherein thou overcommest thine enemy and the Divell in the meane time overcoms thee thou slayest his body the Divell thy soule now wee deeme him to have the honour of the warre that hath the profit of it But as an Emperour said of the meanes prescribed him to cure his Leprosie which was the blood of Infants I had rather be sicke still than bee recovered by such a medicine so wilt thou in this case if thou hast either Bowels or braines Yea if the price or honour of the conquest is rated by the difficulty than to suppresse anger in thy selfe is to conquer with Hercules one of the Furies To tame all passions is to leade Cerberus in chaines and to indure afflictions and persecutions strongly and patiently is with Atlas to beare the whole World on thy shoulders as saith the Poet. It is no shame to suffer ill but to doe it to bee evill we are all naturally disposed to be holy and good is the difficulty Yea every Beast and Vermine can kill It is true prowesse and honour to give life and preserve it Yea a Beast being snarled at by a Cur will passe by as scorning to take notice thereof I but is it wisedome so to doe Yes first the ancient received opinion is that the sinewes of wisedome are slownesse of beleife and distrust Secondly none more wise than Salomon and he is of opinion That it is the glory of a man to passe by an offence Pro. 19. 11. We fooles think it ignominy and cowardise to put up the lye without a stab a wrong without a challenge but Salomon to whose wisedome all wise men will subscribe was of another judgement and to this of Salomon the wisest heathen have set their seale Pittacus the Philosopher holds That pardon is better than revenge inasmuch as the one is proper to the spirit the other to a cruell Beast But how Socrates whom the Oracle of Apollo prâ—nounced the wisest man alive and all the rest of Philosophers approved of it both by judgement and practice We shall have occasion to relate in the reasons insuing No truer
be in charity shall never bee in Heaven And why should I doe my selfe a shrewd turne because another would Yea we desire pardon as we give pardon and we would be loath to have our owne lips condemne us When wee pray to God to forgive us our trespasses as wee also forgive them that trespasse against us and doe not resolve to forgive our brethren wee doe in effect say Lord condemne us for we will be condemned whereas he that doth good to his enemy even in that act doth better to himselfe It is a singular sacrifice to God and well pleasing to him to doe good against evill and to succour our very enemy in his necessity But we may perchance heape coales of fire upon the others head Rom. 12. 20 though we must not doe it with an intent to make his reckoning more but our reckoning lesse Againe Blessed is the man saith Saint James that indureth temptation viz. with patience for when he is tryed he shall receive the Crowne of life James 1. 12. And this made Moses not onely patient in his sufferings but joyfull esteeming the rebuke of Christ greater riches than all the treasures of Aegypt For saith the Text he had respect unto the recompence of the reward Heb. 11. 26. And well it might for whereas the highest degree of suffering is not worthy of the least and lowest degree of this glory Rom. 8. 18. Saint Paul witnesseth that our light affliction which is but for a moment if it be borne with patience causeth unto us a farre most excellent and eternall weight of glory while we looke not on the things that are seene but on the things which are not seene 2 Cor. 4. 17 18. Where note the incomparablenesse and infinite difference between the work and the wages light affliction receiving a weight of glory and momentany afflictionâ— eternall glory answerable to the reward of the wicked whose empty delights live and dye in a moment but their insufferable punishment is interminable and endlesse their pleasure is short their paine everlasting our paine is short our joy eternall What will not men undergoe so their pay may be answerable The old experienced Souldier feares not the raine and stormes above him nor the numbers falling before him nor the troopes of enemies against him nor the shot of thundring Ordnance about him but lookes to the honourable reward promised him When Philip asked Democritus if hee did not feare to lose his head hee answered No for quoth hee If I dye the Athenians will give mee a life immortall meaning he should be statuted in the treasury of eternall fame if the immortallity as they thought of their names was such a strong reason to perswade them to patience and all kind of worthinesse what should the immortallity of the soule be to us Alas vertue were a poore thing if fame onely should be all the Garland that did crowne her but the Christian knowes that if every paine he suffers were a death and every crosse an hell he shall have amends enough Why said Ambrose on his death bed we are happy in this we serve a good Master that will not suffer us to be losers Which made the Martyrs such Lambes in suffering that their persecutors were more weary with striking than they with suffering And many of them as willing to dye as dine No matter quoth one of them what I suffer on earth so I may be crowned in Heaven I care not quoth another what becommeth of this fraile Barke my flesh so I have the passenger my soule safely conducted And another If at night thou grant me Lazarus boone Let Dives dogs like all my sores at noone And a valiant Souldier going about a Christian atchievement my comfort is though I lose my life for Christs sake yet I shall not lose my labour yea I cannot endure enough to come to Heaven Lastly Ignatius going to his Martyrdome was so strongly ravished with the Joyes of Heaven that hee burst out into these words nay come fire come beasts come breaking of all my bones rackings of my body come all the torments of the Devill together upon me come what can come in the whole earth or in hell so I may enjoy Jesus Christ in the end They were content to smart so they might gaine and it was not long but light which was exacted of them in respect of what was expected by them and promised to them 2 Cor. 4. 17. Neither did they thinke that God is bound to reward them any way for their sufferings no if he accepts me when I have given my body to bee burned saith the beleever I may account it a mercy Thus hope refresheth a Christian as much as misery depresseth him it makes him defie all that menâ—o â—o devils can doe saying take away my goods my good name my friends my liberty my life and what else thou canst imagine yet I am well enough so long as thou canst not take away the reward of all which is an hundred fold more even in this world and in the world to come life everlasting Mark 10. 29 30 as when a Courtyer gave it out that Queene Mary being displeased with the Citie threatned to divert both Terme and Parliament to Oxford an Alderman askt whither shee meant to turne the Channell of the Thames thither or no if not saith he by Gods grace wee shall doe well enough For what are the things our enemies can take from us in comparison of Christ the Ocean of our comfort and Heaven the place of our rest where is joy without heavinesse or interruption peace without perturbation blessednesse without misery light without darkenesse health without sickenesse beauty without blemish abundance without want ease without labour satiety without loathing liberty without restraint security without feare glory without ignominy knowledge without ignorance eyes without teares hearts without sorrow soules without sinne where shall be no evill present or good absent for we shall have what we can desire and we shall desire nothing but what is good In fine that I may darkelyshaddow it out sith the lively representation of it is meerely impossible this life everlasting is the perfection of all good things for fulnesse is the perfection of measure and everlastingnes the perfection of time and infinitenes the perfection of number and immutability the perfection of state and immensity the perfection of place and immortality the perfection of life and God the perfection of all who shall bee all in all to us meate to our taste beauty to our eyes perfumes to our smell musicke to our eares and what shall I say more but as the Psalmist saith Glorious things are spoken of thee thou Citie of God but alas such is mans parvitie that he is as far from comprehending it as his armes be from compassing it Heaven shall receive us we cannot conceive Heaven Doe you aske what Heaven is saith one when I meet you there I will tell you for could this care
saith Saint Hierom in the like case by our sinnes are these Infidels made strong and therefore a meane to lessen our punishments is to lessen our sinnes yea even Achior a very Ammonite could say thus to Holefâ—rnes Enquire if this people have offended their God otherwise all our warring will come to nothing And it is very rare in this case if there be not some Achan in the Army some Sheba in the towne some Jonas in the Ship some distemper in the soule disorder in the life that God would have removed and remedied as for instance Jonas how came he into the Whales belly was it not his owne undutifulnesse David whence came all his troubles by Absalom Ammon Adoniah was it not his fondnesse and indulgence aâ—d so of Ely Jacob what might hee thanke for all his afflictions whereof God gave him not a draught but made him a diet drinke so that hee had scarce a merry day for one trouble or another whom had he to thanke for it did he not thrust his owne feet into the stocks by that threefold lye of his uttered in a breath to get the blessing Wherefore if thou lovest thine owne ease deale freely and ingenuously with God and thine owne soule for sinne and punishment are inseparable companions and goe tyed together with chaines of Adamant as the Poet speakes like individuall twins they are borne together live together are attended one by the other as the body by the shadow where sinne is in the Saddle there punishment is on the Crupper whence it is that the Hebrewes have but one and the same word for them both Ob But thou hast repented and râ—solvest to bee reformed An Many in time of distresse have strong resolutions and promise faire even a Candle as bigge as a Mast but trouble being over one of ten in the pound were well which proves they never truly repented Yea in stead of being better they grow worse like one that fals into a relapse from an Agâ—e to a burning feaver which peradventure would be thy case if God should now release the at least thou mayst feare it for to seeke unto God onely in affliction is suspitious and such seekers commonly are rejected with scorne Proverbs 1. 24. to 33. Indeed if thou shalt persevere when thou art released in doing that which now thou purposest it is an infallable signe thy repentance is sound Otherwise not CHAP. V. That it serves to worke in us amendment of life 2. SEcondly the malice of our enemies serves to worke in us amendment of life Every Affliction sanctified rubs off some rust melts off some drosse straines out some corruption c. which done we rise out of trouble as Christ rose out of the grave for when the gold is fined the fire shall hold it no longer The outward cold of affliction doth greatly increase the inward beate and fervor of the Graces of God in us Indeed no Chastisement saith the Author to the Hebrewes for the present seemes to bee joyous but grievous But afterwards it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12. 11. We are dunged with reproaches that we may prove a richer soyle for grace as Nazianzen speakes alluding to the parable of the Figtree God beates us that he may better us he hedgeth us about with thornes that he may keepe us within compasse least wee breake over into Satans pastures which indeede will fat us but to the slaughter Yea he pricks us with Goades that he may let out our ill humours and happy thornes or Landsets of tribulation are those which open a veyne for sin to gush out at God strips the body of pleasures to cloath the soule with righteousnesse and oâ—tentimes strengthens our state of grace by impoverishing our temporall estate for commonly the more Prosperity the lesse Piety The poore saith Christ receive the Gospell though the rich are more bound It was an observation of Tacitus that raising of the fortune did rarely mend the disposition onely Vespasâ—an was changed into the better yea if it makes us not worse it is a wonder Evagrius gives it as a high praise of the Emperour Mauritious that in the height of all his Majesty he retained his ancient Piety We serve God as our servants serve us of which many have too good cloathes others too much wages or are too fine fed to doe worke as esops Hen being over fed was 〈◊〉 fat to lay or perhaps too many under them as a Gentleman having but one servant thought him over burdned with worke and therefore tooke another to helpe him but having two one of them so trusted to the others observance that oft-times they were both missing and the worke not done then he chose a third but was worse served then than before whereupon he told his friend when I had one servant I had a servant when I had two I had but halfe of one now I have three I have never an one Few men can disgest great felicity Many a man hath been a looser by his gaines and found that that which multeplyed his outward estate hath abated his inward and so on the contrary David was never so tender as when hee was hunted like a Partridge 1 Sam. 26. 20. Jonah was at best in the Whales belly Stevens face never shone so faire as when he stood before the Counsell Acts 6. 15. Whilst the Romans had warres with Carthage and enemies in Affricke they knew not what â—ices meant in Rome Now if the winter of the one is found to bee the spring of the other and the corruption of prosperity the generation of piety who will esteeme those things good which make us worse or that evill which brings such gaine and sweetnesse Before I was afflicted saith David I went astray but now doe I keepe thy Commandements Psal. 119. 67. These evilâ— doe presse us but it is to God and to holinesse Yea how much lower our afflictions weigh us downe on Earth so much the more earnestly our affections mount up to Heaven An Egg will swim in salt water but sink in fresh so we King David among so many publick and private calamities and dysasters kept his head above water and stood upright in his heart to God but King Salomon his Sonne even sunke in the midst of delights and pleasures Too much ranknesse layeth the Corne and Trees over-laden with Fruit are their owne ruine Happy was hee John 9. in being borne blinde whose gaine of bodily sight made way for the spirituall who of a Patient became an Advocate for his Savieur who lost a Synagogâ—e and found Heaven who by being abandoned of sinners was received of the Lord of glory God rarely deprives a man of one faculty but he more then supplies in another The defect of corporall sight hath not seldome mended the memory for what is taken from one Sense is divided amongst the rest When Zachary was dumbe John Baptist the voice was a breeding Hannibal had
of Israel Judg. 3. 9 15. Elisha 2 Kings 6. 18. Hezekiah 2 Kings 19. 15 16. Stephen Acts 7. 59 60. And lastly in Jehosâ—phat who being told that there was a great multitude comming against him from beyond the Sea out of Aram it followes That Jehosaphat feared and set himselfe to seeke the Lord and proclaimed a fast throughout all Judah Yea they came out of all parts and joyned with him to enquire of the Lord 2 Chro. 20. 3 4 13. Neither doth it make us alone which suffer earnest in prayer but it makes others also labour in prayer to God for us 2 Cor. 1. 10 11. Acts 12. 5 12. As what true members participate not some way of the bodyes smart It is onely a Nero can sit and sing whiles Rome burnes whence we are taught to pray in the plurall number Our Father and certainely he cannot pray or be heard for himselfe that is no mans friend but his owne No prayer without faith no faith without Charity no Charity without mutuall intercession But I proceed Crosses are the files and whetstones that set an edge on our Devotions without which they grow dull and ineffectuall Ionah sleepes in the Shippe but prayes hard in the Whales belly Prayer is the wing of the soule wherewith it flyes to Heaven as meditation is the Eye wherewith wee see God But our hearts are like â—lintstones which must be smitten ere they will cast out these sparkes of devotion Christ never heard of the Canaanitish woman untill her daughter was miserably vexed with a Divell but then shee comes to him and doth not speake but cry need and desire have raised her voyce to an importunate clamour The God of mercy is light of hearing yet he loves a loud and vehement solicitation not to make himselfe inclinable to grant but to make us capable to receive blessings And indeed the very purpose of affliction is to make us importunate hee that heares the secret murmurs of our griefe yet will not seeme to heare us till our cryes be loud and strong as Demosthenes would not plead for his Client till he cryed to him but then answered his sorrow Now I feele thy cause Prayer is as an Arrow if it be drawne up but a little it goes not farre but if it be puld up to the head flyes strongly and pearses deep if it be but dribled forth of carelesse lips it falls downe at our feet the strength of our â—jâ—culation sends it up into heaven and fetches downe a blessing The Childe hath escaped many a stripe by his loud crying and the very unjust Judge cannot endure the widdowes clamour So unto servent prayer God will deny nothing Whereas heartlesse motions doe but teach us to deny Fervent sutes offer violence both to earth and heaven so that if we aske and misse it is because we aske amisse wee beat back the flame not with a purpose to suppresse it but to raise it higher and to diffuse it We stop the streame that it may swell the more and a deniall doth but invite the importunate as wee see in the Canaanitish woman Mat. 15. Our holy longings are increased with delayes it whets our appetite to bee held fasting and whom will not Need make both humble and eloquent If the case be woefull it will bee exprest accordingly the despaire of all other helpes sends us importunately to the God of power but while money can buy Physicke or friends procure inlargement the great Physitian and helper is not sought unto nor throughly trusted in It is written of the children of Israel that so soone as they cryed unto the Lord hee delivered them from their servitude under Eglon King of Moab yet it is plaine they were eighteene yeares under this bondage undelivered Judg. 3. 14 15. Doubtlesse they were not so unsensible of their owne misery as not to complaine sooner then the end of eighteene yeares the first houre they sighed for themselves but now they cried unto God They are words and not prayers which fall from carelesse lips if we would prevaile with God we must wrestle and if we would wrestle happily with God we must wrestle first with our owne dulnesse yea if wee felt our want or wanted not desire wee could speake to God in no tune but cries and nothing but cries can peirce Heaven the best mens zeale is but like a fire of greene wood which burneth no longer than whiles it is blowne Affliction to the soule is as plummets to a Clock or winde to a Ship holy and faithfull prayer as oares to a Boat and ill goeth the Boat without oares or the Ship without winde or the Clock without plummets Now are some afflicted in reputation as Susanna was others in children as Elie some by enemies as David others by friends as Joseph some in body as Lazarus others in goods as Job others in liberty as John In all extremities let us send this messenger to Christ for ease faithfull and servent prayer if this can but carry the burthen to him he will carry it for us and from us for ever Neither can we want incouragement to aske when as the sicke of the palsie but asked health and obtained also forgivenesse of sinnes When Solomon but desired wisedome and the Lord gave him wisedome and honour and abundance of wealth When Jacob asked but meat and cloathing and God made him a great rich man When Zacheus desired onely to â—â—ave a sight of Christ and was so happy as to entertaine him into his hâ—use into his heart yea to be entertained into Christs kingdome We doe not yea in many cases we dare not aske so much as God is pleased to give Neither dost thou O Saviour measure thy gifts by our petitions but by our wants and thine owne mercies True if the all-wise God shall fore-see that thou wouldest serve him as the prodigall sonne served his father who prayed but till he had got his patrimony and then fâ—rsooke him and spent the same in Ryot to the givers dishonour as too many use 〈◊〉 the Ocean of Gods bounty as we doe the Thames it brings us in all manner of provision cloathes to cover us fuell to warme us foode to nourish us wine to cheâ—re us gold to enrich us and wee in recompence soyle it with our rubbish filth common shores and such like excretions even as the Cloud that 's lifted up and advanced by the Sunne obscures the Sun In this case he will either deny thee in mercy as hee did Saint Paul 2 Cor. 12. 8 9. and our Saviour himselfe Math. 26. 39. or graunt thee thy requests in wroth as he did a King to the Israelites and Quayles wherewith hee fed their bodyes but withall sending leannesse into their soules Psal. 106. 15. And well doth that Childe deserve to be so served who will lay out the money given him by his father to buy poyson or weapons to murther him with Wherefore let thy prayers not onely be fervent but frequent for thy
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
greatest sway with us yea to please men wee could be like certaine pictures that represent to divers beholders at divers stations divers formes but now it is enough to regulate our thoughts words and actions that God seeth and indeed where are braines there needes no more We reade that paphnutius converted Thais and Ephron another famous strumpet from uncleannesse only with this argument that God seeth all things in the darke when the dores are fast the windowes shut the curtens drawne Before too much devotion was made an argument of too little discretion and mischiefe called vertue when it was happy in the successe as with the Papists the Ostentation of the prosperity of their estate is the best demonstration of the sincerity of their Religion yea and thinke also they have clypt the wings of prosperity as the Athenians did the wings of victory that she cannot fly away Before we thought drinking and joviall company the best receit to drive away sadnesse but now nothing like living well as an Heathen hath confest Once we thought Earth Heaven but now we apprehend the World and glory thereof to be like a beautifull harlot a Paradise to the eye a Purgatory to the soule Yea hee that before was indifferent in nothing but conscience and no cause so bad but hee would undertake it for gaine or glory and thinke it well done As Sathan prevailes chiefly by deception of our Reason whereby wee mistake vertue for vice and vice for vertue wherein hee imitates Hanniball who having overcome the Romans put on their Armour and so his souldiers being taken for Romans won a City by that pollicy and to this purpose what stone so rough but he can smooth it what stuffe so pittifull but hee can set a glosse upon it like a Beare he can licke into fashion the most mishapen and deformed lumpe or like a dogge heale any wound he can reach with his tongue yea what golden eloquence will he whisper in our eare what brazen impudence what subtill shifts what quaint querks what cunning conveyances what jugling shuffling and packing will he use to make any sinne feazable like the Hare which if she dare not trust to her speed she will try the turne and so on the contrary to discourage us in good shewing each thing as it were in triangular glasses among the opticks which will represent a way so fowle so deepe that 't is impassable as if it were all covered with Tapestry But as he pleades now with eloquence so when he sees his time hee will speake with Thunder Even such a man I say now hath his eyes opened to discerne good and evill when God speaks and when Satan for Gods chastisements are pills made of purpose to cleare the sight and vertue if it be clearely seene moves great love and affection as Plato speaks Yea when to our cost we can Adam like see good from evill clearely the subtile Serpent can deceive no longer whereas before wee were easily deceived and led away with the multitude into innumerable errours Yea if the fish did know of the hooke or the bird did but see the net though they have but the understanding of fishes and birds yet they would let the bait alone fly over the net and let the Fowler whistle to himselfe Thus Gods corrections are our instructions his lashes our lessons his scourges our schoolemasters his chastisements our advertisements And commonly the soule waxeth as the body wayneth and is wisest to prescribe when the bones and sinnewes are weakest to execute neither doe wee hereby become wise for our owne soules good only but affliction makes us wise and able to doe others good also that are in any the like affliction Blessed be God saith S. Paul which comforteth us in all our afflictions that we may be able to comfort them which are in any affliction by the comfort wherewith wee our selves are comforted of God 2 Cor. 1. 4. Yea the whole Church and every particular member thereof have their wisedome and knowledge improved even by their greatest enemies If Arius and Sabellius had not vexed the Church the deepe mysteries of the Trinity had not beeâ—e so accurately cleared by the Catholike Doctors Subtill arguments well answered breed a cleare conclusion heresie makes men sharpen their wits the better to confute it as Worme-wood though it be bitter to the taste yet it is good to cleere the eyes yea further the very stormes of persecution make us looke to our Tackling Patience and to our Anchor Hope and to our Helme Faith and to our Card the Word of God and to our Captaine Christ whereas security like a calme makes us forget both our danger and deliverer Experience is the best informer which makes Martin Luther say When all is done tribulation is the plainest and most sincere divinity And another most emphatically shewing that knowledge is in many respects cumulative as well as originall like water that besides his owne spring head is fed with other springs and streames That Prayer Reading Meditation and temptations make a Divine So that to be altogether exempt from misery is a most miserable thing CHAP. XVI How it increaseth their patience 13 BEcause the malice of our enemies makes for the increase of our patience We rejoyce in tribulation saith Paul knowing that tribulation bringeth forth patience Rom. 5. 3. My brethren saith S. James count it exceeding joy when ye fall into divers temptations knowing that the tryall of your faith bringeth forth patience James 1. 2 3. Thus the malice of our enemies doth both prove and improve our patience see it exemplified in Job and David whose practise doth most excellently confirme this point you know Job was not so miserable in his afflictions as happy in his patience Job 31. 35 36 37. And David after he had beene so many yeares trayned up in the Schoole of Affliction and exercised with continuall sufferings from innumerable enemies of all sorts became a wonder of patience to all succeeding Ages as take but notice of his carriage towards Shimei and you will say so when this his impotent Subject cursed and cast stones at him and all his Men of War called him Murderer wicked man c. he was so farre from revenging it when hee might so easily or suffering others that you shall heare him make that an argument of his patience which was the exercise of it Behold my sonne saith he which came forth of my bowels seeketh my life how much more now may this Benjamite doe is 2 Sam. 16. 11. The wickednesse of aâ— Absalom may rob his Father of comfort but shall helpe to adde to his Fathers goodnesse it is the advantage of great crosses that they swallow up the lesser One mans sinne cannot be excused by anothers the lesser by the greater if Absalom be a Traytor Shimei may not curse and rebell but the passion conceived from the indignity of a stranger may be abated by the harder measure of our owne Indeed in the
patiently instructing them with meeknesse that are contrary minded proving if God at any time will give them repentance that they may know the truth 2 Tim. 2. 24 25. And it stands to good reason for first every Christian is or ought to be a crucified man Secondly love is Christs badge the nature whereof is to cover offences with the mantle of peace And thirdly Religion bindes us to doe good unto all even our enemies so resembling the Sunne which is not scornfull but lookes with the same face upon every plot of earth not onely the stately Pallaces and pleasant Gardens are visited by his beames but meane Cottages but neglected Boggs and Moates And indeed sincerity loves to be universall like a light in the window which not onely gives light to them that are in the house but also to passengers in the street well knowing that the whole earth and every condition is equidistant from heaven if God but vouchsafe to shew mercy in which case who would not doe his utmost Aristippus being demanded why he tooke so patiently Dionysius spitting in his face answered the Fishermen to take a little Gudgeon doe abide to be imbrued with slime and salt water And should not I a Philosopher suffer my selfe to be sprinkled with a little spittle for the taking of a great Whale The House of God is not built up with blowes A word seasonably given after we have received an injury like a Rudder sometimes steares a man quite into another course The nature of many men is forward to accept of peace if it be offered them and negligent to sue for it otherwise They can spend secret wishes upon that which shall cost them no endeavour unlesse their enemy yeelds first they are resolved to stand out But if once their desire and expectation be answered the least reflection of this warmth makes them yeelding and plyable and that endeavour is spent to purpose which either makes a friend or unmakes an enemy We need not a more pregnant example than the Levites father in Law I doe not see him make any meanes for reconciliation but when remission came home to his doore no man could entertaine it more thankefully seeing such a singular example of patience and good condition in his Sonne When Iron meets with Iron there is a harsh and stubborne jarre but let Wooll meet that ruffer mettle this yeelding turnes resistance into embracing Yea a man shall be in more estimation with his enemy if ingenous having vanquisht him this way then if hee had never beene his enemy at all Thy greatest enemy shall if hee have any sparke of grace yea if hee have either bowels or braines confesse ingenuously to thee as Soul once to David Thou art more righteous than I for thou hast rendred me good and I have rendred thee evill as what heart of stone could have acknowledged lesse Saul would have kil'd David and could not David could have kil'd Saul and would not Besides the approbation of an enemy as one saith is more than the testimony of a whole Parish of friends or neuters And such a conquest is like that which Euagrius recordeth of the Romans namely That they got such a victory over Chosroes one of the Persian Kings that this Cosroes made a Law That never after any Kings of Persia should move warre against the Romans Actions salved up with a free forgivenesse are as not done Yea as a bone once broken is stronger after well setting so is love after such a reconcilement Whereas by returning a bitter answer he makes his enemies case his owne even as a mad dog biting another dog maketh him that is bitten become mad too But this is not all for happily it may and not a little further Gods glory and make Satan a loser as thus let us shake off their slanders as Paul did the Viper and these Barbarians which now conceive so basely of Gods people will change their mindes and say we are petty gods Yea will they say surely theirs is a good and holy and operative Religion that thus changes and transformes them into new Creatures The hope whereof should make us thinke no indeavour too much For if Zopyrus the Persian was content and that voluntarily to sustaine the cutting off his nose eares and lips to further the enterprize of his Lord Darius against proud Babylon what should a Christian bee willing to suffer that the Lord of Heaven and Earths cause may bee furthered against proud Lucifer and all the powers of darknesse But suppose thy patiâ—nt yeelding produceth no such effect as may answer these or the like hopes yet have patience still and that for three reasons 1. First seeme you to forget him and he will the sooner remember himselfe 2. It oft fals out that the end of passion is the beginning of repentance Therefore if not for his sake yet at least for thy owne sake be silent and then in case thou hearest further of it from another if ill beware of him but condemne him not untill thou hearest his owne Apologie for Who judgement gives and will but one side heare Though he judge right is no good Justicer Or lastly if not for his sake nor thine owne then for Gods sake have patience and beare with him because his maker beares with thee CHAP. XXVIII Because they will not take Gods Office out of his hand 5. Reasons in regard of God are three The 1 hath respect to his Office The 2 hath respect to his Commandement The 3 hath respect to his Glory Reason 1. BEcause hee will not take Gods Office out of his hand who saith avenge not your selves but give place unto wrath for vengeance is mine and I will repay it Rom. 12. 19. Peter speaking of our Saviour Christ saith When he was reviled he reviled not againe when he suffered he threatned not but comâ—itted it to him that judgeth righteously 1 Pet. 2. 23. And the Prophet David of himselfe I returne not reviling for reviling for on thee O Lord do I wait thou wilt heare me my Lord my God meaning if I call to thee for a just revenge Psal. 38. 13 14 15. If the Lord see it meet that our wrongs should be revenged instantly he will doe it himselfe as hee revenged the Israelites upon the Aegyptians and so that all standers by shall see their fault in their punishment with admiration Now I know saith Jetbro that the â—â—rd is greater than all the gods for â—s they have dealt proudly with them so are they recompenced Exod. 18. 11. And as once he revenged Davids cause upon Nabal For about ten dayes after the Lord smote Nabal that he dyed saith the Text and it followes when David heard that Nabal was dead hee said Blessed be the Lord that hath judged the cause of my rebuke at the hand of Nabal and hath kept his servant from evill for the Lord hath recompenced the wickednesse of Nabal upon his owne head 1 Sam. 25. 38 39. And that
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
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
and fore-appointeth every particular crosse Eccles. 3. 1. Rom. 8. 28. 29. but even effecteth them and brings them into execution as they are crosses corrections tryals and chastisements Isaiah 45. 7. Amos 3. 6. and also ordereth and disposeth them that is limiteth and appointeth the beginning the end the measure the quality and the continuance thereof yea hee ordereth them to their right ends namely his owne glory the good of his servants and the benefit of his Church Jeremy 30. 11. Gen. 50. 19. 20. 2 Sam. 16. 10. Psal. 39. 9. God useth them but as Instruments wherewith to worke his good pleasure upon us As what are our enemies but Gods Axes to cut us downe not for the fire but for the building Gods Masons to hew us here in the Mountaine that we may be as the pollished corner stones of the Temple Ps 〈…〉 144. 12. Or admit the Mâ—son pulls downe the House it is not with an intent to destroy it but to reedifie it and raise it up againe in better formâ— and fashion Gods skullains to scowre up the vessell of his House that they may be meâ—t for the Masters use If then they be but as Instruments or Toâ—les in the hand of the worke-man we must not so much looke to the Instrument as to the Author Gen. 45. 5. and 50. 30. Well may the Priests of the Philistims doubt whether their plague bee from God or by Fortune 1 Sâ—m 6. 2. 9. but let a Joseph be sold into Aegypt he will say to his enemies Yee sent not me hither but God when ye thought evill against me God disposed it to good that hee might bring to passe as it is this day and save much people alive or let a David be rayled upon by any cursed Shimei hee will answer Let him alone for he curseth even because the Lord hâ—th bid him curse David Who dare then say wheresore hast thou done so 2 Sam. 16. 10. Or let a Micha be trodden upon and insulted over by his enemy his answer shall be no other than this I will beare the wrâ—th of the Lord be 〈…〉 se I have sinned against him untill be plead my cause and execute judgement for me Micha 7. 9. The beleever that is conversant in Gods booke knowes that his adversaries are in the hands of God as a Hammer Axe or Rod in the hand of a smiter and therefore as the Hammer Axe or Rod of it selfe can doe nothing any further than the force of the â—and using it gives strength unto it so no more can they doe any thing at all unto him further than it is given them from above as our Saviour told Pilate John 19. 11. See this in some examples you have Laban following Jacob with one troope Esau meeting him with another both with hâ—stile intentions both goe on till the utter most point of their execution both are prevented â—re the execution for stay but a while and you shall see Laban leave him with a kisse Esau meet him with a kisse of the one hee hath an oath tâ—â—res of the othâ—r peace with both GOD makes sooles of the enemies of his Church he lets them proceed that they may be frustrate and when they are gone to the uttermost reach of their teather hee puls them back to the stake with shame Againe you have Senâ—châ—rib let loose upon Hezekiah and his people who insults over them intolerably 2 Kings 18. Oh the lamentable and in sight desperate condition of distressed Jerusalem wealth it had none strength it had but a little all the Countrey round about was subdued unto the Assâ—rian that proud victor hath begirt the wals of it with an innumerable army scorning that such a shovell-full of earth should stand out but one day yet poore Jerusalem stands alone blockt up with a world of enemies helplesse friendlesse comfortlesse looking for the worst of an hostile sury and on a sudden before an Arrow is shot into the City a hundred fourscore five thousand of their enemies were slâ—ine and the rest run away 2 Kings 19. 35. 36. God laughs in Heaven at the Plots of Tyrants and befooles them in their deepest projects If he undertake to protect a people in vaine shall Earth and Hell couspire against them Nothing can be accomplished in the Lower-House of this world but first it is decreed in the Upper Court of Heaven as for example what did the Jewes ever doe to our Saviour Christ that was not first both decreed by the Father of Spirits and registred in the Scriptures for our notice and comfort They could not so much as throw the Dice for his Coat but it was prophesied Psal. 22. 18. and in Psal. 69. 21. It is â—ore-told that they should give him gall in his meat and in his thirst vineger to drinke the very quality and kinde of his drinke is prophesied yea his face could not be spit upon without a prophesie those filthy excrements of his enemies fell not upon his face without Gods decree and the Prophets relation Isay 50. 6. Yea let the Kings of the earth be assembled and the Rulers come together Let Herod and Pontius Pilate with the Gentiles and the people of Israel gather themselves in one league against him it is in vaine for they can doe nothing but what the hand of God and his Councell hath before determined to be done as Peter and John affirmed to the rest of the Disciples for their better confirmation and comfort Acts 4. 26. to 29. No notwithstanding the Devill raged the Pharisees stormed Herod and Pilate vexed Cayaphâ—s prophesied all combined and often sought to take him yet no man laid hands on him untill his houre was come that God had appointed so that by all their Plots they were never able to doe him any more hurt then onely to shew their teeth John 7. 30. If we are in league with God we need not feare the greatest of men Indeed it was Pilates brag to Christ knowest thou not that I have power to cruciâ—ie thee John 19. 10. And Lâ—bans to Jacob Gâ—â— 31. 29. I am able to doe you hurt but they were but vaine cracks for doth not Pharoabs overthrow tell all boasting Champions that an Host is nothing without the God of Hosts Yea Sathan himselfe was saine to say unto God in Jobs case stretch out now thine hand c. Job 1. 11. 2. 5. Now it must needs comfort and support us exceedingly if in all cases we do but duly consider that inequalitâ— is the ground of order that superiour causes guide the subordinate that this sublunaâ—y Globe depends on the celestiall as the lesser wheeles in a Clock doe on the great one which I â—inde thus expressed As in a Clock one motion doth convay And carry divers wheeles a severall way Yet altogether by the great wheeles force Direct the hand unto his proper course Who is he that saith and it commeth to passe when the Lord commandeth it not Lament 3. 37. Suppose
to the Woman with the bloudy issue Matth. 9. 20. Three moneths to Moses Exod. 2. 2. Ten dayes tribulation to the Angel of the Church of Smyrna Apocal. 2. 10. Three dayes plague to David 2 Sam. 24. 13. Each of these groaned for a time under the like burden as thou doest But when their time which God had appointed was come they were delivered from all their miseries troubles and calamities and so likewise ere long if thou wilt patiently tarry the Lords leasure thou shalt also be delivered from thy affliction and sorrow either in the Morning of thy trouble with David Psal. 30. 5. or at the Noone of thy life with Job Chapter 42. 10. to 17. or toward the Evening with Mr Glover that holy Martyr who could have no comfortable feeling till he came to the sight of the stake but then he cryed out and clapt his hands for joy to his friend saying O Austin he is come he is come meaning the feeling joy of faith and the Holy Ghost Acts and Monuments Fol. 1555. Or at night with Lazarus at one houre or another thou are sure to be delivered as time will determine Many were the troubles of Joseph but the Lord delivered him out of all Many were the troubles of Abraham but the Lord delivered him out of all Many were the troubles of David but the Lord delivered him out of all Many were the troubles of Job but the Lord delivered him out of all therefore hee can and will deliver thee out of all But if he do not saith Shadrach Meshach and Abednego yet we will not do evill to escape danger because Christ hath suffered more for us therefore if I perish I perish saith Hester Be our troubles many in number strange in nature heavy in measure much in burthen and long in continuance yet Gods mercies are more numerous his wisedome more wondrous his power more miraculous he will deliver us out of all Many are the troubles of the Righteous Yea he riseth higher and calls them millions for so the words may be rendered but the Lord delivereth them out of all Psal. 34. 19. How many or how great soever they be or how long soever they continue yet an end they shall all have Fâ—r the LORD either taketh troubles from them or takes them from troubles by receiving them into his heavenly rest where they shall acknowledge that GOD hath rewarded them as farre beyond their expectation as he had formerly punished them lesse than they did deserve Objection Oh! but my condition is so desperate and irrecoverable that its impossible I should ever get out of it Answer There is no impossibility saith Ambrose where God is pleased to give a dispensation But bethinke thy selfe is it worse with thee than it was with those bâ—fore mentioned and yet they were delivered Or is thy case worse than that of Jonas in the Sea yea in the Whales belly and yet he was delivered Worse than Nebuchadnâ—zzars grazing in the Forrest among beasts even untill his haires were growne to be like Eagles feathers and his nayles like Birds clawes Daniel 4. 31. to 36. and yet he againe reigned in Babell Worse than Josephs when he was throwne into a Pitâ— and left hopelesse or when sold to the Ishm â—elitish Merchants and then cast into prison yet after all this his said brethren were faine to become petitioners to him Worse than Job when he sate scraping his soares on the dunghill had all his houses burnâ— all his cattell stolne and his children slâ—ine yet he was farre richer afterwards than before How rashly then hast thou judged of thy Makers dealing with thee It were more agreeable to reason and religion to conclude the contrary for both experience and reason teacheth that violent pressures like violent motions are weakâ—st at the furthest When the morning is darkest then comes day yea usually after the lowest ebbe followes the highest spring-tyde And Religion teaches that if we love God all things even the worst of Afflictions shall so concurre and cooperate to our good that wee would not have wanted them for any good Wherefore hold but fast to God and my soule for thine neither Affliction nor ought else shall hurt thee You know while Adam was at peace with God all things were at peace with Adam Now this Doctrine well digested will breed good bloud in our soules and is specially usefull to bound our desires of release for though we may be importunate impatient we may not be stay he never so long Patience must not be an Inch shorter than Affliction If the Bridge reach but half way over the Brook we shall have but an ill-favoured passage Wee are taught in Scripture to praise Patience as we doe a faire day at night He that endureth to the end shall be saved Matth. 24. 13. Whereas comming but a foot short may make us misse the prize and lose the wager we runne for and then as good never have set fâ—oâ— out of doores Much the better for that light which will not bring us to bed perseverance is a kinde of all in all continuance is the Crowne of all other graces and Heaven shall be the Crowne of continuance But not seldome doth the Lord onely release his Children out of extreame adversity here but withall makes their latter end so much the more prosperous by how much the more their former time hath been miserable and adverse We have experience in Job You have heard saith Saint Ja 〈…〉 es of the patience of Job and what end the Lord made with him What end is that the Holy Ghost tels you That the Lord blessed his latter end more than his beginning and gave him twise as much as he had before For whereas at first he had but 7000 Sheep 3000 Camels 500 yoke of Oxen and 500 shee Asses after his reparation hee had 14000 Sheep 6000 Cammels 1000 yoake of Oxen and 1000 shee Asses every one double and whereas the number of his Children remained the same they were before namely seaven Sonnes and three Daughters the number of them were also doubled as the learned observe for whereas his Beasts according to the condition of beasts utterly perished the soules of his Children were saved so that hee had twise so many Children also whereof ten were with him on Earth and the other ten with God in Heaven Job 42. 10. to 14. And in Joseph who was bred up in the Schoole of Affliction from his infancy yet when his turne was come one houre changes his fetters of Iron into chaynes of Gold his ragges into Roabes his stocks into a Charriot his Prison into a Pallace the noyse of his Gives into a breach and whereas he was thirty yeares kept under he ruled in the heigth and lustre of all honour and glory the space of eighty yeares And one minute made in Lazarus a farre greater change and preferment And in David who for a long time was in such feare of Saul that he was forc't
this world for temporall things so for the world to come in spirituall things Cantant pauperes lugent divites poore men sing and rich men cry Who is so melancholy as the rich worldling and who sings so merry a note as he that cannot change a groat so they that have store of grace mourne for want of it and they that indeed want it chante their abundance But the hopes of the wicked faile them when they are at highest whereas Gods children finde those comforts in extremity which they durst not expect As there is nothing more usuall then for a secure conscience to excuse when it is guilty so nothing more common then for an afflicted conscience to accuse when it is innocent and to lay an heavy burthen upon it selfe where the Lord giveth a plaine discharge but a bleeding wound is better then that which bleeds not Some men goe crying to Heaven some goe laughing and sleeping to Hell Some consciences aswell as men lie speechlesse before departure they spend their dayes in a dreame and goe from Earth to Hell as Jon as from Israel toward Tarsh sh fast a sleepe And the reason is they dreame their case is passing good like a man which dreamès in his sleepe that he is rich and honourable and it joyes him very much but awaking all is vanisht like smoake yea they hope undoubtedly to goe to Heaven as all that came out of Aegypt hoped to goe into Canaan and inherit the blessed promises when onely Caleb and Joshua did enter who provoked not the Lord. And the reason of this reason is whereas indeed they are Wolves the Devill and their owne credulity perswades them that they are Lambes The Philosopher tels us that those Creatures which have the greatest hearts as the Stag the Doe the Hare the Coney and the Mouse are the most fearefull and therefore it may be God refusing Lyons and Eagles the King of Beasts and Queene of Birds appointed the gentle Lambe the fearefull Dove for his sacrifices A broken and contrite heart O God thou wilt net despise Psal. 51. 17. And sure I am Christ calls to him onely weary and heavy laden sinners Matth. 11. 28. not such as feele no want of him Marke 2. 17. and will fill onely such with comfort as hunger and thirst after righteousnesse not such as are in their conceit righteous enough without him Luke 1. 53. Matth. 15. 24. And yet it is strange yea a wonder to see how many truly humbled sinners who have so tender consciences that they dare not yeeld to the least evill for the worlds goods and refuse no meanes of being made better turne every probation into reprobation every dejection into rejection and if they be cast downe they cry out they are cast away who may fitly be compared to Arteman in Plutarch who when ever he went abroad had his servants to carry a Canopy over his head least the Heavens should fall and crush him or to a certaine foolish melancholy Bird which as some tell stands alway but upon one legge least her owne weight should siâ—ke her into the Center of the Earth holding the other over her head least the Heavens should fall Yet he not offended I cannot thinke the worse of thee for good is that feare which hinders us from evill acts and makes us the more circumspect And God hath his end in it who would have the sinnes to die but the sinner to live Yea in some respect thou art the better to be thought of or at least the lesse to be feared for this thy feare for no man so truly loves as he that feares to offend as Salvianus glosses upon those wordes Blessed is the man that feareth alway And which is worth the observing this feare is a commendation often remembred in Holy Scripture as a speciall and Infallible marke of Gods Children as for example Job saith the Holy Ghost was a just man and one that feared God Job 1. 1. Simeon a just man and one that feared God Luke 2. 25. Cornelius a devout man and one that feared God Acts 10. 3. And so of Father Abraham a man who feared God Gen. 22. 12. Joseph a man who feared God Gen. 42. 18. The Midwives in Aegypt feared God Exod. 1. 17. so that evermore the fearing of God as being the beginning of wisedome is mentioned as the chiefe note which is as much as to say if the fearing of God once goe before working of righteousnesse will instantly follow after according to that of the wise man He that feareth the Lord will doe good And this for thy comfort when Mary Magdalen sorrowed and wept for her sinnes Luke 7. 50. Christ tels her Thy faith hath made thee whole intimating that this wesping this repenting faith is faith indeed And the like to the Woman with the bloudy issue who presuming but to touch the hem of his garment fell downe before him with feare and trembling Marke 5. 27. to 35. And that humble Canaanite Matth. 15. 22. to 29. And that importunate blinde man Luke 18. 38. to 43. as if this humble this praying faith were onely the saving faith Neither can thy estate be had for as Saint Ambrose told Monica weeping for her seduced Sonne Fieri non potest ut filius istarum lachrymarum pereat It cannot be that the Sonne of those teares should ever perish Wherefore lift up thy selfe thou timorous fainting heart and doe not suspect every spot for a plague token doe not die of a meere conceit for as the end of all motion is rest so the end of all thy troubles shall bee peace even where the dayes are perpetuall Sabbaths and the diet undisturbed feasts But as an empty vessell bung'd up close though you throw it into the midst of the Sea will receive no water so all pleas are in vaine to them that are deasened with their owne feares for as Mary would not be comforted with the sight and speech of Angels no not with the sight and speech of Jesus himselfe till hee made her know that he was Jesus so untill the holy spirit sprinkleth the conscience with the bloud of Christ and sheddeth his love into the heart nothing will doe No Creature can take off weath from the conscience but he that set it on Wherefore the God of peace give you the peace of God which passeth all understanding Yea O Lord speake thou Musicke to the wounded conscience Thunder to the seared that thy justice may reclaime the one thy merey releeve the other and thy favour comfort us all with peace and salvation in Jesus Christ. Section 8. But secondly if this will not satisfie call to thy remembrance the times past and how it hath beene with thee formerly as David did in thy very case Psal. 77. 2. to 12. And likewise Job Chap. 31. for as still waters represent any object in their bottome clearely so those that are troubled or agitated do it but dimly and imperâ—ectly But if ever thou hadst true
for the body and so likewise for the soule If it be an afflicted conscience waiting Gods leasure for the assurance of his love is the best remedy and so in all others cases Section 10. Objection But when will there be an end of this long disease this tedious affliction this heavy yoake of bondage c. Answer It is a signe of cold love scarce to have begun to suffer for Christ and presently to gape for an end It was a farre better speech of one Lord give me what thou wilt as much as thou wilt when thou wilt Thou art Gods Patient prescribe not thy Physitian It is the Goldsmiths skill to know how long his gold must be in the Crusible neither takes he it out of that hot bath till it be sufficiently purified What if the Lord for a time forbeare comming as Samuel did to Saul that hee may try what is in thee and what thou wilt doe or suffer for him that hath doâ—e and suffered so much for thee as why did God seâ— Noah about building the Arke an hundred and twenty yeares when a small time might have finished it It was for the tryall of his patience Thus hee led the Israelites in the Desarts of Arabia forty yeares whereas a man may travell from Ramesis in Aegypt to any part of Canaan in forty dâ—yes this God did to prove them that hee might know what was in their hearts Deut. 8. 2. He promised Abraham a Sonne in whom he should be blessâ—d this heâ— pâ—rformed not in thirty yeares after He gave David the Kingdome and annointed him by Samuel yet was he not possessed of it in many yeares insomuch that he said Mine eyes faile for thy Word Psal. 119. 123. Joseph hath a promise that the Sunnâ— and Moone should do him râ—verence but fiâ—st he must be bounâ— in the Dungeon This God doth to â—ry 〈◊〉 for in 〈◊〉 〈◊〉 we shâ—w our selves and our 〈◊〉 Whâ—â— saith God to his 〈…〉 Psal. 75. When 〈◊〉 I â—ee 〈◊〉 â—ime I will execute jud 〈…〉 ment 〈◊〉 Verse a. he doth not â—â—y 〈◊〉 you thinke the time convenient Let us tarry a little the Lords leasure deliverance will come peare will come joy will come in meane while to be patient in misery makes misery no misery Againe secondly he may delay his comming for other ends of greater consequence Marthae and Mary send to Christ as desiring him to come and restore Lazarus their sicke brother to healthâ— John 11. 3. expecting him without delay now he loved both Martha and her Sister and Lazarus Verse 5. yet he neglects comming for many dayes le ts him dye be put in the grave untill he stanke but what of all this he that would not restore sicke Lazarus to health restored dead Lazarus to life which was a greater mercy then they either did or durst aske Neither did this onely increase their joy and thankefulnesse give them occasion ever after to beleeve and hope above and against all hope but it made many of the Jewes beleeve in him which before did not Verse 45. Thirdly and lastly he delayes thee the longer that when he comes he may bring with him the greater recompence of reward for he will comfort us according to the dayes we have beene afflicted and according to the yeares that we have seene evill Psal. 90. 15. Neither will he stay over-long for behold saith he I come quickly and my reward is with me to give every man according as his workes shall be Revel 22. 12. and suffering is accounted none of the meanest workes So that the harder the conflict the more glorious the conquest Wherefore hold out yet a little and helpe shall not be wanting to the co 〈…〉 batants nor a crowne to the conquerours Yea sight to the last minute for the eye of thy Saviour is upon thee if thou faint to cheere thâ—e if thou stand to it to second thee if thou conquer to crowne thee whereas no combate no conquest no conquest no triumph Objection But my sufferings are so great that if they continue I shall never be able to hold out Answer True if thou trustâ—st to thine owne strength for perseverance is the gift of God yea it is hee that worketh in us both to will and to doe at his good pleasure Phil. 2. 13. â—irst mans will is a fugitive Onesimus and God must call home that runnagate subdue that rebell besore we can chuse that which is good Neither when we have begun can we continue perficit qui efficit He that begun a good worke in 〈◊〉 will performe it Phil. 1. 6. Jesus is the founder and finisher of our faith Hebr. 12. 2. Neither can wee of our selves suffer for him Datur pati It is given to us to suffer for his sake Phil. 1. 29. Without me ye can doe nothing Iohn 15. 5. not parum but nihil But in him and through him all things I can doe all things through him that strengthens me Phil. 4. 13. In our selves we are weake Captives in him wee are more then Conquerours Rom. 8. 37. Whence it is many sicke men undergoe patiently such pressures as when they were in health they would not have beleeved they could have borne The truth of grace be the measure never so small is alwayes blest with perseverance because that little is fed with an everlasting spring Yea if grace but conquer us first we by it shall conquer all things else whether it be corruptions within us or temptations without us for as the fire which came down from Heaven in Elias time licked up all the water to shew that it came from God so will this fire spend all our corruptions No affliction without or corruption within shall quench it Wherefore doe but thy endeavour to hold out I meane with patience for that Spirit which came in the likenesse of a Dove will not come but upon a Dove and pray for divine assistance this sadnesse shall end in gladnesse this sorrow in singing But above all pray unto God for Prayer is the Key of Heaven as Saint Austin tearmes it and the hand of a Christian which is able to reach from Earth to Heaven and to take forâ—h every manner of good gift ouâ— of the Lords Treasury Did not Elias by turning this Key one way lock up the whole Heaven from raining for three yeares and six moneths and another while by turning the same Key of Prayer as much another way in the turning of a hand unlock all the doores and windowes of Heaven and set them wide open that it rained and the Earth brought forth her fruit Yea as all Sampsons strength lay in his haire so all our strength lyeth in Prayer Prayers and teares are the Churches Armour Prayers and patience her weapons and therefore when Peter was imprisoned by cruell Herod the Congregation joyned their forces to pray for him and so brake his chaynes blew open the Iron Gates and fetcht him out Acts 12. 4. to 18. Armâ— Christianorum
sinne his very â—â—â—stisements are deadly as is cleare by Davids example and Lots who had a sharpe misery clapt on the heeles of a sweet mercy for he that was so beloved of God that he saved a whole City could not save his owne Spouse When God delivers us from destruction hee doth not secure us from all affliction Grace was never given us for a Target against externall evils Though we be not condemned with the world yet we may be chastned in the world Neither the Truth nor strength of Jobs faith could secure him from the outward and bodily vexations of Satan against the inward and spirituall they could and did prevayle so no repentance can assure us that we shall not smart with outward afflictions that can prevent the eternall displeasure of God but still it may be necessary and good we should be corrected our care and suit must be that the evils which shall not be averted may be sanctified CHAP. XXXVIII That Christ and all the Saints are our Partners and partakers with us in the Crosse yea our sufferings are nothing in comparison of theirs 4. WE shall beare the crosse with more patience and comfort if wee consider that Christ and all the Saints are our partners and partakers therein yea thy sufferings are nothing in comparison of what others have suffered before thee Looke upon righteous Abel thou shall see his elder brother Cain had dominion and rule over him by Gods appointment Gen. 4. 7. Yea in the next Verse thou shalâ— see him slaine by his brother After him looke upon Noah a most calamitous person as ever lived as the Chronologer computes him as for Lâ—t he had his righteous soule vexed from day to day Looke upon Job thou shalt see that miseries doe not stay for a mannerly succession to each other but in a rude importunity throng in at once to take away his children substance friends credit health peace of conscience c. leaving him nothing but his Wife whom the Devill spared on purpose to vex him as the Fathers thinke so that in his owne apprehension God was his mortall enemy as heare how in the bitternesse of his soule he complaynes of his Maker saying He teareth me in his wrath he hateth me and gnasheth upon me with his teeth he hath broken me asunder taken me by the necke and shaken me to peeces and set me up for his marke his Archers compasse me round about hee cleaveth â—y raines asunder and doth not spare to powre out my gall upon the ground he breaketh me with breach upon breach and runneth upon me like a Gyant Job 16. Now when so much was uttered even by a non-such for his patience what may we thinke hee did feele and indure Looke upon Abraham thou shalt see him forced to forsake his Countrey and Fathers house to goe to a place he knew not to men that knew not him and after his many removes hee meets with a famine and so is forced into Aegypt which indeed gave reliefe to him when Canaan could not shewing that in outward things Gods enemies may fare better than his friends yet hee goes not without great feare of his life which made it but a deare purchase then hee is forced to part from his brother Lot by reason of strife and debate among their Heardsmen after that Lot is taken prisoner and he is constrained to wage w 〈…〉 rre with foure Kings at once to rescue his Brother then Sarah his wife is barren and he must goe childlâ—sse untill in reason he is past hope when he hath a Sonne it must not onely dye but himselfe must slay him Now if that bosome wherein we all look to rest was assaulted with so many sore tryals and so divers difficulties is it likely we should escape Looke upon Jaoob you shall see Esau strive with him in the wombe that no time might be lost after that you shall see him fly for his life from a cruell Brother to a cruell Unkle with a staffe goes he over Jordan alone doubtfull and comfortlesse not like the sonne of Isaac In the way he hath no bed but the cold earth no pillow but the hard stones no shect but the moist aire no Canopie but the wide Heaven at last he is come far to finde out an hard friend and of a Nephew becomes a servant after the service of an hard Apprentiship hath earned her whom he loved his Wife is changed and he is not onely disappointed of his hopes but forced to marry another against his will and now hee must begin another Apprentiship and a new hope where hee made account of fruition all which fourteene yeares he was consumed with beat in the day with frost in the night when hee hath her whom he loves she is barâ—en at last being growne rich chiefly in wives and children accounting his charge his wealth hee returnes to his Fathers house but with what comfort Behold Laban followes him with one troope Esau meets him with another both with hostile intentions not long after Rachel the comfort of his life dyeth his children the slaffe of his age wound his soule to death Reuben proves incestuous Judah adulterous Dina is ravished Simeon and Levi are murtherous Er and Onan are stricken dead Joseph is lost Simeon imprisoned Benjamin his right hand endangered Himselfe driven by famine in his old age to dye among the Aegyptians a people that held it abomination to eate with him And yet before he was borne it was Jâ—cob have I loved and before any of this befell him God said unto him Be not afraid I am with thee and will doe thee good Genesis 28. 15. And he did so even by these crosses for that 's my good saith the Proverbe that doth mâ— good Now what Sonne of Israel can hope for any good dayes when hee heares his Fathers were so evill It is enough for us if when we are dead we can rest with him in the Land of Promise Againe heare what David saith of himselfe Thy Arrowes sticke fast in mee and thy hand presseth me sore Psal. 38. 2. and see what cause he had so to say what what were these Arrowâ—s to let passe those many that Saul shot at him which were sharpe and keene enough and those other of Doeg when hee slew fourescore and five of the Priests and the whole City of Nob both man and woman child and suckling for shewing him kindnesse Likewise Shimeis carrâ—age towards him also his distresse at Ziglag and those seventy thousand which perished by the Pestilence upon his numbring the people and the like First Nathan tels him from the Lord that The sword should never depart from hâ— hoâ—se and that he would raise up evill against him out of his owne loynes here were as many Arrowes as words Againe the Childe which he had by Bathsheba was no sooner borne but it dyed there was another Arrow Tamar his daughter being marriageable was deslowred by his owne Sonne Amnon there was two
But thou must consider that as this life is our Hell and the wickeds Heaven John 16. 20. So the next life shall be their Hell and our Heaven Vers. 21. 33. Prov. 16. 4. As Dives was in Abrahams bosome when Lazarus was in torments so Lazarus was in Abrahams bosome when Dives was in torments Luke 16. 23 25. And herein wee fare no worse than Christ Did not his spirit passe from the Crosse into Paradise Did not hee first descend into Hell and then had his ascension Suppose thy suffâ—rings be great what then Assure thy selfe that every pang is a prevention of the paines of Hell and every respite an earnest of Heavens rest and how many stripes dost thou esteeme Heaven worth It is true flesh and bloud is so sensuall that it feeles a little paine in the finger a great deale more than the health of the whole body But let us better consider on it and behold at once the whole estate of a Christian we shall see his peace exceed his paine yea we shall see both the torments present and the glory following hope makes absent joyes present wants plenitâ—des and beguiles calamity as good company does the way The poore Traveller in thinking of his Inâ—e goes on more cheerefully and the bond-man in calling to minde the yeare of Jubilee When the Apprentice cals to minde that his yeares of covenant will now shortly expire and then he shall have his freedome confirmed the very remembrance thereof maketh many laboursome workes seeme more light and lesse grievous unto him neither doth he afterwards repent it Did it ever repent Jacob when he came to inherit his Fathers blessing that he had endured a long exile and tedious bondage Or Joseph when he was once made Ruler in Aegypt that he had formerly beene sold thither and there imprisoned and he had never been a Courtier if he had not first beene a prisoner Or did it repent the Israelites when they came to inherit the Land of promise that they had formerly beene forty yeares passing through a forlorne Wildernesse Or which of Gods servants did ever repent that they had passed the apprentiship of their service here and were now gone to be made free in glory If so let us doe and suffer chearefully paâ—iently couragiously what God imposeth upon us knowing that after we have swet and smarted but six dayes at the utmost then commeth our Sabbath of eternall rest which will make amends for all knowing that death ends our misery and begins our glory and a few groanes are well bestowed for a Preface to â—n immortall joy Let then our eyes be continually on the joyes which follow and not on the paine which is present the paine neglected and unregarded cannot be very discomfortable But that there is reward promised to those which suffer in Christs cause is not all for our reward shall be answerable to our sufferings the greater our sufferings are here the greater shall our reward be hereafter Matth. 16. 27. The deluge of calamites may assault us but they shall exalt us By our crosses sanctified weight is added to our Crowne of blisse for according to the measure of our afflictions God weigheth unto us of his graces that we may be able to beare them and according to the measure of our graces he proportioneth our glory and future happinesse Suffering for the Gospell is no inferiour good worke and every one shall bee rewarded though not for yet according to his workes Psal. 62. 12. Rom. 2. 6. Revel 22. 12. The Apostles tell Christ we have left all and followed thee Matth. 19. 27. Christ tels them when I sit on my Throne yee shall sit on Thrones with me Vers. 28. They that turne many unto righteousnesse shall shine as the starres in the Kingdome of Heaven Dan. 12. 3. And they that suffer Martyrdome shall be cloathed with long white roabes and have Palmes in their hands Revel 6. 9 11. Now there be three sorts of Martyrs Re intentione intentione non re re non intentione in both deed and intention as was Saint Steven in intention not deed as was Saint John in deed not in intention as were the Innocents But where the conflict is more hard the conquest obtained shall be more glorious for as Chrysostome speakes according to the tribulations laid upon and born by us shall the retribution of glory be proportioned Yea ever where more worke is done there more wages is given and when the fight or conflict is sharper and the victory harder the glory of the triumph is greater and the Crowne of reward more glorious Whence it was that those Saints in the Old Testament which were racked and tortured would not be delivered or accept of their enemies faire offers to the end they might receive a better resurrection and a more glorious reward Heb. 11. 35. Neither would we wish our worke easier or our burthen lighter if we looked up to the recompence of reward for it may bee well applyed here which was mis-applyed in the tryall of that holy man Job We doe not serve God for nothing Though we must not serve him meerely for reward as hyrelings nor for feare as servants but as children for love O that when we suffer most we could but meditate and looke upon with the eye of faith the fulnesse of those joyes and sweetnesse of those pleasures which having once finished our course we shall enjoy at Gods right hand for evermore Psal. 16. 11. being such as eye hath not seene 〈◊〉 eare heard neither hath entred into the heart of man to conceive 1 Cor. 2. 9. For certainly the remembranceâ— thereof would even raise up our soules from our selves and make us contemne and slight what ever our enemies could dâ—e as it did our Fore-fathers much more to slight reproaches which are such bug-beares to a great many And no marvell if that which hath made so many contemne fire and fagot make us contemne the blasts of mens breath But I hope enough hath beene said in shewing that our enemies instead of robbing inrich us and in lieu of hurting pleasure us â—ith they greateâ— our graces and augment our glory sith if the conflict be more sharpe the Crowne will be more glorious Wherefore if our tryals be small let us beare them with patience which makes even great burthens easie if they be great and grievous let us beare them patiently too since great is the weight of glory that ensueth them whereas no suffering no reward yea if we be not câ—â—sined here we shall be condemned hereafter 1 Cor. 11. 32. And whether had you rather rejoyce for one fit or alwayes you would doe both which may not be you would be both Dives and Lazarus have happinesse both here and hereafter pardon me it is a fâ—nd covetousnesse and idle singularity to affect it What that you alone may fare better than all Gods Saints That God should straw Carpets for your feet onely to walke unto your Heaven and make
in correcting us and turning thy corrections to our good For preserving us in the night past from all dangers of body and soule and for infinite more mercies of which we could not well want any one and which are all greatned by being bestowed upon us who were so unworthy and have beene so ungratefull for the same O that we could answer thee in our thankefulnesse and obedient walking one for a thousand Neither are we unmindfull of those nationall blessings which thou hast vouchsafed unto our Land in generall as namely that deliverance from the Spanish Invasion in 88 and from that devillish designs of the Gun-powder-Treason for preserving us from the noysome and devouring Plague and Pestilence Lord grant that our great unthankefulnesse for these thy mercies may not cause thee to deliâ—er us inâ—â— the hands of our enemies and although wee have justly thereby deserved the same yet we beseech thee give us not up unto their wils neither suffer Popery ever to beare rule over us nor thy blessed Word and Sacraments to be taken away from us but continue them unto us and so our posterity after us if it be thy good pleasure untill the comming of thy Christ. These and all things else which thou knowest we stand in need of we humbly â—raâ—e at thy mercifull hands and that for the alone worthinesse and satisfaction of thy Son and the honour of our onely Redeemer and Advocate Jesus Christ to whom with thee O Father and thy blessed Spirit â—e given as is most due all prayse glory and dominion the residue of this day and for evermore Amen A Prayer for the Evening which would be performed before Supper and not when we are more prone to sleepe then to pray O Eternall Almighty and incomprehensiblâ— Lord God who art great and terrible of most glorious Maiesty and infinite purity Creator and Preserver of all things and Guider and Governour of them being created who â—â—â—lest Heaven and Earth with thy preseues and art every where at hand to receive and heare the prayers of all that repaire to thee in thy Christ. Thou hast of thy goodnesse bestowed so many and so great mercies upon us that we know not how to expresse thy bounty herein Yea we can scarce thinke of any thing more to pray for but that thou wouldest continue those which thou hast bestowed on us already yet we covet still as though we had nothing and live as if we knew nothing of all this thy beneficence Thy blessings are without number yet our sinnes strive with them which shall be more if wee could count the numberlesse number of thy Creatures they would not bee answerable to the number of thy gifts yet the number of our offences which we returne in lieu of them are not much inferiour thereunto Well may we confesse with Judas we have sinned and there stop but we cannot reckon their number nor set forth their nature We are bound to praise thee above any Nation whatsoever for what Nation under Heaven enâ—oyes so much light or so many blessings as we above any Creature for all the Creatures were ordained for our sakes and yet Heaven Earth and Sea all the Elements all thy Creatures obey thy Word and serve thee as they did at first yea call upon us to serve thee only men for whom they were all made ingratefully rebell against thee Thou mightest have said before we were formed let them be Toades Monsters Infidels Beggers Criples or Bondslaves so long as they live and after that Cast-awayes for ever and ever but thou hast made us in the â—eâ—t 〈…〉 nesse and nursed us in the best Religion and placed us in the best Land and appointed us to the best and onely Inheritance even to remaine in blisse with thee for ever so that thousands would thinke themselves happy if they had but a péece of our happinesse Why shouldest thou give us thy Sonne for a Ransome thy Holy Spirit for a pledge thy Word for a guide thy Angels for our guard and reserve a Kingdome for our perpetuall inheritance Why shouldest thou bestow health wealth rest liberty limbes senses foode rayment friends and the meanes of salvation upon us more then upon others whom thou hast denyed these things unto We can give no reason for it but that thou art mercifull and if thou shouldest draw all backe againe wée had nothing to say but that thou wert just which being considered why should any serve thee more then we who want nothing but thankefulnesse Why should we not hate the way to Hell as much as Hell it selfe and why should we not make every cogitation spéech and action of ours as so many steps to Heaven Yet if thou shouldest now aske us what lust is asswaged what affection qualified what passion expelled what sinne repented of what good performed since we began to receive thy blessings to this day We must néeds confesse against our selves that all our thoughts words and workes have béene the service of the World the Flesh and the Devill Yea it hath béene the course of our whole life to leave that which thou commandest and to doe that which thou forbiddest yet miserable wretches that we are if we could give thee our bodies and soules they should be saved by it but thou wert never the richer for them Perhaps we have a forme of godlinesse but thou who searchest the heart and tryâ—st thâ— reynes knowest that too often we deny the power of it and that our Religion is much of it hypocrisie our zeale envy our wisedome policy our peace security our life rebellion our devotion deadnesse and that we live so securely as if we had no soules to save Indeed thy Word and Spirit may worke in us some â—â—â—shes of desire and purposes of better obedience but we are constant in nothing but in perpetuall offending only therein we cease not for when we are waking our flesh tempts us to wickednesse if we are sleeping it sollicites us to filthinesse or perhaps when we have offended thee all the day at night we pray unto thee but what is the issue of one praying first we sinne and then we pray thee to forgive it and then returne to our sinnes againe as if we came to thee for no other end but to â—rave leave to offend thee Or of thy granting our requests we even dishonour thee and blaspheme thy name while thou dâ—st support and relieve us runne from thee while thou dost call us and forget thee while thou art feeding us so thou sparest uâ— wee sleepe and to morrow wee sinne againe O how justly mightest thou forsake us as we forsake thee and condemne us whose consciences cannot but condemne our selves but who can measure thy goodnesse who givest 〈◊〉 and forgivâ—st all though wee be sinfull yet tho â—lovâ—st us though we 〈◊〉 miserably ingratefull yet thou most plentifully blessâ—sâ— us what should we have if we did serve thee 〈◊〉 hast done all these things for thine enemies O that