of our worft and greatest enemies prove no other in effect to us than did the malice of Josephs bretâ—ren Mistrisse and Lord to him the first in selling of him the second in falsely accusing him the third in imprisoning him all which made for his inestimable good and benefit than the malâ—ce of Hâ—man to Mordeâ—â—i and the Jewes whose bloudy decree obtained against them procured them exceeding much joy and peace than Balacks malice to the Children of Israel whose desire of cursing them caused the Lord so much the more to blesse them Numbers 23. Than the Devils spight to Job who pleasured him more by his soare afflicting him than any thing else could possibly have done whether wee regard his name children substance or soule than Judas his treason against the Lord of life whose detestable fact served not onely to accomplish his will but the meanes also of all their salvations that either before or after should beleeve in him this should move wonder to astonishment and cause us to cry out with the Apostle O the deepnesse of the riches both of the wisedome and knowledge of God! How unsearchâ—ble are his judgements and his wayes past finding out Rom. 11. 33. O the wonderfull and soveraigne goodnesse of our God! that turnes all our Poysons into Co 〈…〉 that can change our terrours into pleasures and make the greatest evils beneficiall unto us for they are evill in their owne nature and strong temptations to sinne James 1. 2. also fruits of sinne and part of the cuâ—se and worke those former good effects not prop 〈…〉 y by themselves but by accident as they are so disposed by the infinite wisedome goodnesse and power of God who is able to bring light out of darkenesse and good out of evill yea this should tutor us to love our enemies we love the medicine not for its owne sake but for the health it brings us and to suffer chearefully whatsoever is laid upon us for how can Gods Church in generall or any member in particular but fare well since the very malice of their enemies benefits them How can we but say let the world frowne and all things in it runne crosse to the graine of our mindes Yet with thee O Lord is mercy and plenteous redemption thou makest us better by their making us worse Objectiâ—n But perhaps thou hast not proved the truth of this by thy owne knowledge and particular â—xperience Answer If thou hast not thou shalt in due time the end shall prove it stay but till the conclusion and thou shalt see that there is no Crosse no enemy no evils can happen unto thee that shall not be turned to good by him that dwelleth in thee Will you take Saint Pauls word for it or rather GODS owne word who is truth it selfe and cannot lye His words are We know that all things worke togetheâ— for the best unto them that love God even to them that are called of his purpose Rom 8. 28. And in Verse 3â— 36. after he hath declared that Gods chosen people shall suffer tribulation and anguish and persâ—câ—tion and famine and nakednesse perill sword c. be killed all the day long and counted as Sheepe for the slaughter he concludeth with Nâ—verthelesse in all these things we are more than conquâ—â—ours through him that loved us and so goeth on even to a challenge of our worst enemies Death Angels Principalities and Powers things present and to come heighth depth and what other creature besides should stand in opposition What voluminous waves bee here for numbâ—r and power and terrour yet they shall not seperate the Arke from Christ nor a soule from the Arke nor a body from the soule nor an haire from the body to doe us hurt What saith David Marke the upright man and behold the just for the â—nd of that man is peace Psal. 37. 37. Marke him in his setting out he hath many oppositions marke him in the journey he is full of tribulations but marke him in the conclusion and the end of that man is peace In Christ all things are ours 1 Cor. 3. â—2 How is that Why we have all things because we have the hâ—ver of all things And if we love Christ all things worke together for our good yea for the best Rom. 8. 28. And if all things quoth Luther then â—ven sinne it selfe And indeed how many have wee knowne the better for thâ—ir sinne That Magdalen had never loved so much if she had not so much sinned had not the incestuous person sinned so notoriously he had never beene so happy God tooke the advantage of his humiliation for his conversion Had not one foot slipt into the mouth of Hell he had never beene in this forwardnesse to Heaven sinne first wrought sorrow saith Saint Austin and now godly sorrow kils sinne the daughter destroyes the mother neither doe our owne sinnes onely advantage us but other mens sinnes worke for our good also Objection But may some say can any good come out of such a Nazarite Answer Yes The advantage we have by Christ is more than the losse we had by Adam If Ariuâ— had not held a Trinity of Substances with a Trinity of Persons and Sabellius an Vnity of Persons with an Vnity of Essences the Mysteries of the Trinity had not beene so clearely explained by those great lights of the Church If Rome had not so violently obtruded her merites the doctrine of Justification onely by faith in Christ might have beene lesse digested into mens hearts We may say here as Augustine doth of Carthage and Rome If some enemies had not contested against the Church it might have gone worse with the Church Lastly suppose our enemies should kill us they shall not hurt but pleasure us yea even death it selfe shall worke our good That Red Sea shall put us over to the Land of Promise and wee shall say to the praise of God we are delivered we are the better for our enemies the better for our sins the better for death yea better for the devill and to thinke otherwise even for the present were not onely to derogate from the wisedome power and goodnesse of God but it would be against reason for in reason if he have vouchsafed us that great mercy to make us his owne he hath given the whole army of afflictions a more inviolable charge concerning us than David gave his Host concerning Absolom See yee doe the young man my sonne Absolom no harme Now if for the present thou lackest faith patience wisedome and true judgement how to beare and make this gaine of the crosse Aske it of God who giveth to all men liberally and reproacheth no man and it shall be given thee James 1. 5. For every good giving and every perfect gift is from above and commeth downe from the Father of lights Verse 17. 6. Use. 6. Sixthly for this point calling more for practice than proofe it behoves us to bee larger here briefer there If that which is one
in zeale we be not bitter instruct us by thy woâ—d direct us by thy Spirit mollifie us by thy grace humble us by thy corrections wâ—â— us by thy benefits reconcile our nature to thy will and teach us so to make profit of every thing that we may sée thée in all things and all things in thee And as we are â—uiters unto thy Maâ—esty for these thy blessings spirituall so likewise we humbly beg at thy mercifull hands all necessaries appertaining to our temporall welfare beseeching thee to blesse us in our persons with health strength and liberty in our estates with sufficiency and the right use of it considering that if wee spend what wee have 〈◊〉 our owne lusts we may aske but we shall not receive in our good names with an unreproveable report and so blesse and sanctifie unto us all the things of this life that they may be furtherances of us in the way to a better And now O Lord since thou hast safely brought us to the beginning of this day we beseech thée to defend and direct us in the same and as thou hast blest us in our lying downe and in our rising up so protect and prosper us in our going forth and in our comming home shield and deliver us from the snares of the Hunter who lyeth in waite for our soules and is continually labouring our everlasting destruction And no lesse arme us against the allurements of the world wherein wee shall méet with many provocations and temptations and that we may not lead our selves nor be led into temptation give us wisedome to beware of men even of associating our selves with the vitious like Ioseph leâ—t otherwise with David we be drawne to dissemble or with Peter to deny thee for sinne is of a catching and infectioâ—s quality and our corrupt hearts are like tinder which will kindle with the least sparke especially O Lord kéepe us from yéelding to their solicitations or following their customes of drinking swearing sâ—andering and making the worst construction of things of mocking and scoffing aâ— religion or the religious let not custome and example any whit prevayle with us without or against thy written word lest we misse of the narrow way which alone leadesh unto life onely give us wisedome and grace to looke upon thy Sons whole life and see how he would speake and doe before we speake or doe any thing and then having thy word for our warrant and thy glory for our ayme let no ceusures nor â—â—owtes of any discourage us And seeing that it is in vaine for us to labour except thy blessing goe along with it neither can our endeavours succeed well except thou prosper them blesse every one of us in our severall places and callings and so direct us in all we shall take in hand that whatsoeâ—er we doe may tend to thy glory the 〈◊〉 of others and 〈◊〉 comfort of our owne soules when wee shall come to make our finall account unto thee for them And in these our prayers we are not mindefull of our selves alone but forasmuch as then hast commanded us to pray one for another as being the members of one and the same mysticall body wee beseech thee to blessâ— thy whole Church Vniversall wheresoever dispersed and howsoever distressed or despised farre and wide over thâ— face of the whole earth and vouchsafe unto thy Gospell such a free and effectuall passage that it may sound throughout all Nations Yea we humbly pray thee let it convert and reclaime the Turkes sewes Infidels Indians Atheists Epicures Heretickes and Schismaticks Prevent all plots and projects against the Kingdome of thy Christ let thy Word and Spirit alone beare rule in all places Extend thy tender mercy O Lord to all Protestants beyond the Seas to all Christians under the Turkes or other Infidels strengthen all such as suffer for thy cause and let thy presence with them counterpoyse whatsoever is laid upon them and inable them to continue constant in thy faith and truth to the end More particularly be good unto that part of thy Church planted here amongst us in this sinfull Land which is even sicke with long peace and prosperity and indue us with thy grace as thou hast already with other blessings that they may not rise up hereafter in judgment against us In a more speciall manner be propitious to thy Servant Charles our gratious King Governour to his Royall Consort to the Noble Prince Charles and the reâ—t of that Royall Race together with the Nobility Gentry and Communalty Blesse the Tribe of Levi all Ministers of thy Word and Sacraments let their lippes O God preserve knowledge and their lives righteousnesse and forever blesse thou their labours increase the number of those that are faithfull and painfull and reforme or remove such as are either scandalous oâ— idle and for a constant and continuall supply of their mortality blesse all Schooles of learning and good literature especially the Vniversities Remember in much mâ—râ—y all that are afflicted whether in body or in minde or in both whether in conscience groaning under sinne or for a good conscience because they will not sinne and as thou makest them examples to us so teach us to take example by them and learne wisedome by thy hand upon them And as we pray unto thee so we desire also to prayse thee rendring unto thy Maâ—esty upon the bended knees of our hearts all possible laud and thankesgiving for all thy mercies and â—aâ—ours spirituall and corporall temporall and eternall for that thou hast freely elected â—s to salvation from all eternity when thou hast passed by many millions of others both Men and Angels whereas we deserved to perish no lesse then they and thou mightest â—â—stly have chosen them and leâ—t us for that thou hast created â—s Men and not Beasts in England not in Aethiopia or any other savage Nation in this cleare and bright time of the Gospell not in the darkenesse of Paganisme or Popery For thine unexpressible loâ—e in redeeming us out of Hell and from those unsufferable and endlesse forments by the pretious bloud of thy deare Sonne who spared not himselfe that thou mightest spare us For calling us home to thee by the Ministry of thy Word and the worke of thy good Spirit For the long continuance of thy Gospell with us the best of blessings For sparing us so long and giving us so large a time of repentance For iustifying and in some measure sanctifying us and giving us ground for assured hope of being glorifyed in thy heavenly Kingdome For preserving us from so infinite many perils and dangers which might easily have befalne us eâ—ery day to the taking away of either our estates our limbes or our lives For so plentifully and graciously blessing us all our life long with many and manifold good things both for necessity and delight For peace of conscience and content of minde For our health wealth limbes senses foode rayment liberty prosperity For thy great mercy
day Gods dealing with us is often harsh in the beginning hard in the proceeding but the conclusion is alwayes comfortable The joy of Peter and the rest of the Church was greater after he was delivered out of Prison by the Angell Acts 12. And the joy of Judith and the rest of Bethulia when shee returned with Holefernes head then if they never had beene in distresse Judith 13. The Lord deprives us of good things for a time because they never appeare in their full beauty till they turne their backs and be going away Againe hee deserres his ayde on purpose to increase our desires before it comes and our joy and thankefulnesse when it is come to inflame our desires for things easily come by are little set by to increase our jâ—y for that which hath beene long detained is at last more sweetly obtained What thinke we did hee that was borne blind thinke when his Eyes were first given him how did he wonder at Heaven and Earth the strange and goodly varieties of all the Creatures and cheerefulnesse of the light every thing did not more please than astonish him Lastly our thankefulnesse for suddenly gotten suddenly forgotten hardly gotten hardly forgotten Philoxenus was wont to say it will tast sweeter if it cost me sweetly We love that dearely that cost us deare As mothers love their Children more tenderly than Fathers because they stood them in more Abrahams Childe at hundred yeares of age was more welcome than if he had been given at thirty And the same Isaac had not beene so precious to him if he had not beene as miraculously restored as given his recovery from death made him more acceptable The benefit that comes soone and with ease is easily contemned long and eager pursuite endeeres any favour The wise men rejoyced exceedingly to finde the Sâ—arre The Woman to finde her peece of silver The Virgin Mary to finde her and our JESUS CHRIST alwayes returnes with increase of joy Hee may absent himselfe for a time but he intends it onely as a preparative to make us rellish that sweet food the better he may keepe us fasting but it is on purpose that our tryall may be perfect our deliverance welcome our recompence glorious Yea the delivering of some increaseth the joy of others and causeth them to praise God for and rejoyce in their behalfe that are delivered Acts 12. 14. We never know the worth of a benefit so well as by the want of it want teacheth us the worth of things most truly Contraries are the best Commentaries upon each other and there mutuall opposition the best exposition O how â—eet a thing is peace to them that have beene long troubled with warres and tedious contentions The Thunder of the Cannon is the best Rhetoricke to commend it to us How sweet is liberty to one that hath beene long imm 〈…〉 ed within a case of wals A very Bird never chants it so merryly as when she is got loose into the open Ayâ—e having beene long encaged How deare a Jewell is health to him that tumbles in distempered bloud For then only we begin to prize it when we have lost it Let a man but fast a meale or two oh how sweete is browne bread though it would not downe before Yea when Darius in a flight had drunk puddle water polluted with dead Carkasses he confest never to have drunke any thing more pleasant the reason was he alwayes before used to drinke ere he was a thirst We are never so glad of our friends company as when he returnes after long absence or a tedious voyage The nights darkenes maketh the light of the Sunne more desireable and brings of it letters of recommendations A calme is best welcome after a tempest c. Yea what serves others sorrowes for but to encrease our joy and thankefulnes Thou hast eyes aske the blind whether that be not a blessing thou hast eares aske the deafe whether that be not a great blessing thou hast a tongue what thinkes the dumbe of that thou hast feet hands health liberty life reason c. is all this nothing Yea others bleed we sleepe others beg we abound others starve we surfet others groape in the darke our Sun still shines and shall not we rejoyce and be thankefull Blesse saith our Saviour when ye are cursed and shall not we blesse when thus blessed Yet wo is me we forfeit many of Gods favours for not paying that easie Rent of thankefulnesse like those Nine Luke 17. 12. to 19. we are more apt to pray then to give thankes because we are more sensible of our owne wants then of Gods glory Wee can open our mouthes when wee want any thing either to pray or at least to murmur and why should not our thankes-givings be as frequent as our blessings are The Leppers voyce was not more loud in his sute than in his thankes It were happy for us Christians if wee could but learne of this Samaritane And thus we see that Good things then appeare of most worth when they are knowne in their wants When we have lost those invaluable comforts which we cannot well be without the minde hath time to recount their severall worths and the worths of blessings appeare not untill they are vanisht No wonder then that our estates and conditions are so variable like the face of the Heavens or the Sea or like the weather about Michaelmas which is now faire and presently againe fowle or rather the hard winter which for one faire Sun-shine day hath oftentimes ten foule For God sees that it is very good for us for as seeds that are deepest covered with snow in Winter flourish most in the Spring or as the winde by beating down the flame rayseth it higher and hotter and as when we would have some Fires flame the more we sprinkle water upon them even so when the Lord would increase our joy and thankefulnesse he allayeth it with the teares of affliction misery sweetneth joy yea the sorrowes of this life shall likâ— a darke vayle give a lustre to the glory of the next when the Lord shall turne this water of our earthly afflictions into that wine of gladnesse wherewith our soules shall be satiate for ever Wee deceive our selves to thinke on earth continued joyes would please Plenty of the choycest dainties is no dainty When Pearles grew common at Rome they wore them on their shooes and they had much adoe to save themselves out of the durt as Tertullian speaks Nothing would bee more tedious then to bee glutted with perpetuall Jollyties were the body tyed to one dish alwayes though of the most exquisite delicate that it could make choyce of yet after a small time it would complain of loathing and saciety and so would the soule if it did ever epicure it selfe in joyes I know not which is the more usefull Joy I may chuse for pleasure but Adversities are the best for profit I should without them want much of the joy I
faith begotten in thy heart John 1. 13. by the ministry of the word Rom 10. 17. James 1. 18 21. and the Spirits powerfull working with it John 3. 3. 5. 8. whereby thine heart was drawne to take Christ and apply him a Saviour to thine owne soule so that thou wert forced to goe out of thy selfe and rely wholly and onely on his merits and that it further manifested it selfe by working a haâ—red of sinne and an apparent change in thy whole life by dying unto sinne and living unto righteousnesse and that thou hast not since returned to thine old sinnes like the Dog to his vomit if it hath somâ—time brought forth in thâ—e the sweet fruit of heavenly and spirituall jâ—y if it hath purified thine heart in some measure from noysome lusts and affections as secret pride selfe-love hypâ—câ—isie carnall confidence wrath maâ—icâ— and the like so that the spirit within thee sighteth against the slesh If thou canst now say I love the godly becâ—use thâ—y are godly 1 John 3. 14. and hast an hungring after Christ and after a greater measure of heavenly and spirituall graces and more lively tokens of his love and favour communicated unto thee My soule for thine thou hast given â—alse evidence against thy selfe for as in a gloomy day there is so much light whereby we may knâ—w it to be day and not night so there is something in a Christiâ—n under a cloud whereby he may be discerned to be a true beleever and not an hypocrite But to make it manifest to thy selfe that thou art so Know first that where there is any one grace in truth there is every one in their measure If thou art sure thou hast love I am sure thou hast saith for they are as inseparable as fire and â—eat life and motion the root and the sap the Sun and its light and so of other graces Or dost thou feele that Christ is thy greatâ—st jâ—y sinne thy greatest sorrow that when thou canst not feele the presence of the spirit in thy heart thou goest mourning notwithstanding all other comforts assuredly as that holy Martyr said If thou wert not a wedding Childe thou couldâ—st never so heartily mourne for the absence of the B 〈…〉 groome Thus I might goe on but a few Grapes will shew that the Plant is a Vine and not a Thorne Take but notice of this and severall graces will one strengthen another as stones in an Aâ—ch As for example Mr Peacock Fellow of a House being asslicted in consciâ—nce as thou art and at the point of despaire when some Ministers askt whether they should pray for him answered By no meanes doe not so dishonour God as to pray for such a Reprobate as I am but his young Pupiâ—â— standing by said with teares in his eyes Certâ—inly a Reprobate could never be so tender of Gods dishonour which he well considering was thereby comfâ—rted and restored when neither he with his learning nor any other Ministers with their sage advice could dâ—e any good Againe secondly if ever thou hadst true faith wrought in thy heart be not discouraged for as the former graces shew that thou hast with Mary made choyce of that better part which shall never bee taken from thee So this grace of faith is Christs wedding Ring and to whomsoever he gives it he gives himselfe with it we may lose the sence but never the essence of it It may be eclipsed not extinguished Fides concussa non excussa The gifts and calling of God are without repentance as it is Rom. 11. 29. Friends are unconstant riches honours pleasures are unconstâ—nt the world is unconstant and life it selfe is unconstant but I the Lord change not Malachi 3. 6. In a swoune the soule doth not exercise her functions a man neither â—eâ—res nor sees nor feeles yet she is still in the body The Fâ—anticke man in his mâ—d fits doth not exercise reason yet he hath it he loseth the use for a time not the habit Yea a Sober man hath not alwayâ—s the 〈◊〉 of his sences reason and understanding as in his sleepe shall wee therefore conclude that this man is senselesse unreâ—sonâ—ble and without undeâ—stâ—nding it were most absurd for if we have pationce but a while our argument will appeare manifestly false Trees and so wee are fitly called be not dead in winter which resembles the time of adversity because the sâ—p is shut up in the root and confined thither by the cold fâ—osts that they cannot shew themselves in the production of leaves and fruits for by experience wee know that for the present they live and secretly suck nourishment out of the Earth which maketh them spring and revive againe when Summer comes Yea even whiles they are grievously shaken with the winds and nipped with cold frosts they are not hurt thereby but contrarily they take deeper root have their wormes and kaâ—kers kild by it and so are prepared and made fit to bring sorth more fruit when the comfortable Spring approacheth and the sweet showres and warme Sun-beames fall and descend upon them Elementary bodies lighten and darken coole and warme die and revive as the Sun presents or absents it selfe from them And is not Christ to our soules the onely Sun of righteousness and fountaine of all comfort so that if hee withdraw himselfe but a little we become like plants in the Winter quite withered yea in appearance starke dead or like Trees voyde both of leaves and fruit though even then there remaines faith in the heart as sap in the root or as fire ranked up in the ashes Which faith though it be not the like strong yet it is the like pretious faith to that of Abrahams whereby to lay hold and put on the perfect righteousnesse of Christ. The Woman that was diseased with an Issue did but touch and with a trembling hand and but the hem of his garment and yet went away both healed and comforted Well might I doubt of my salvation sayes Bradford feeling the weakenesse of my faith love hope c. if these were the causes of my salvation but there is no other câ—use of it or his mercy but his mercy Wherefore hast thou but a touch of sorrow for sinne a sparke of hope a graine of faith in thy heart thou art safe enough The Anchor lyeth deepe and is not seene yet is the stay of all The Bladder blowne may sloat upon the sloud But cannot sinke nor sticke in silthy mud But thou dreamest of a faith without doubting which some doatingly boast they have but as no righteousnesse can be perfect without sinne so no assurance can be perfect without doubâ—ing Take the evenest ballances and the most equall weights yet at the first putting in there will be some inequality though presently after they settle themselves in a just poyse Sinne is a cloud that often hinders the Sunne from our eyes yet it is still a Sunne the vision or feeling of this comfort may be sometime suspended the Union
thou who hast so ind 〈…〉 d us to serve thee wouldest also give us hearts and hands to serve thâ—e with thiâ—e owne gifts We no sooner lived then we deserved to 〈◊〉 neither nâ—â—d we any more â—o cond 〈…〉 e us thâ—n w 〈…〉 t we brought into 〈◊〉 worâ—d with 〈…〉 spared us to this 〈◊〉 to try if we 〈…〉 〈◊〉 thee 〈…〉 we 〈◊〉 turned 〈◊〉 〈◊〉 by sinne yet 〈…〉 séemes to 〈◊〉 〈◊〉 in 〈…〉 to no end for wh 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy Word we would not â—uffer if in 〈…〉 many â—â—ve 〈…〉 â—â—t we would not suffer it 〈…〉 movâ—d by thy ben 〈…〉 s but 〈◊〉 woâ—ld not suffer them to 〈…〉 with the Devill that we Devill that we would 〈…〉 so fast as they come thy 〈…〉 thy riches covetous thy â—â—ace wanâ—on thy 〈◊〉 â—â—temperate thy mercy secure and all thy benefits serve 〈◊〉 but as weapons to rebell against thee We have propâ—aned thy dayes contemned thy ordinances resisâ—ed thy Word gréeved thy Spirit misused thy Messengers hated our Reprovers slandered and persecuted thy people seduced our friends given ill example to our Neighbours op 〈…〉 ed the mouthes of thine and our adversaries to blaspheme that glorious name after which we are named and the truth we professe whereas meaner mercies and farre weaker meanes have provoked others no lesse to honour thee and the Gospell who may justly rise up in iudgement against us Besides which makes our case farre more miserable we can scarce resolve to amend or if we doe we put off our conversion to hereafter when we were children we deferred to repent till we were men now we are men we deferre untill we he old men and when we be old men we shall defer it untill death if thou prevent us not and yet we looke for as much at thine hands as they which serve thee all their lives Thus while we looke upon our selves we are ashamed to lift up our eyes unto thee yea we are ready to despairâ— with Cain yet when we thinke upon thy Son and the rich promises of the Gospell our feare is in some measure turned into ioy while we consider that his righteousnesse for us is more then our wickednesse against our selves onely give us faith we b 〈…〉 ch 〈◊〉 and settle it in thy beloved that we may draw vertue from his death and resurrection whereby we may be enabled to dye unto sinne and live unto righteousnesse and it sufficeth for all our iniquities necessities and infirmities It is true O Lord as wée were made after thine owne Image so by sinne we have turned that Image of thine into the Image of Satan but turne thou us againe and wee shall be turned into the Image and likenesse of thy Sonne And what though our sinnes bee great yet thy mercy is farre greater then our sinnes either are or can be wée cannot be so bad as thou art good nor so infinite in sinning as thou art in pardoning if wée repent O that wée could repent O that thou wouldest give us repentance for we are weake O Lord and can no more turne our selves then we could at first make our selves yeâ— we are altogether dead in sinne so that we cannot stirre the least joynt no not so much as féele oâ—â— deadnesse nor desire life except thou be pleasâ—d to raise and restore our soules from the death of 〈◊〉 and grave of long custome â—o the life of 〈◊〉 〈◊〉 we are to all evill but reprobate and 〈…〉 sed to all grace and goodnesse yea to all the meanes thereof Wée are altogether of our seâ—ves unble to resist the force of our mighty advers 〈…〉 but doe thou frée our wils and set to thy 〈◊〉 hand in 〈◊〉 â—owne by thy Spirit our 〈◊〉 〈◊〉 〈◊〉 by thy grace subdue our unt 〈…〉 〈◊〉 〈◊〉 wée â—â—all henceforth as much honour 〈◊〉 as 〈◊〉 our wickednesse we have â—ormerly disho 〈…〉 Wherefore of thy 〈◊〉 and for thy great names sake we besâ—â—ch thee tâ—ke away our stony hearts and 〈…〉 of â—lâ—sh enable us to repent what we 〈◊〉 done and never more to doe what we have once repented not fostering any one sinue in our soules reforme and change our mindes wils aâ—d affections which we have corrupted remove all impediments which hinder us from serving of thée and direct all our thoughts spéeches and actions to thy glory as thou hast 〈…〉 ted our eternall salvation thereunto Let not Satan any longer prevayle in causinâ— us to deferre our repentance sicce we know that late repentance is seldome sincere and that sicknesse is no 〈◊〉 time 〈◊〉 so great a worke as many have found that are now in Hell Neither is it reasonable thou shouldest accept of our féeble and decrepit old age when we have spent all the fâ—ower and strength of our youth in serving of Satan not once minding to leave sinne untill sinne left us Yea O Lord give us firmely to resolve spéedily to begin and continually to persevere in doing and suffering thine holy will Informe and reforme us so that we may neither misbeléeve nor mis-live subdue our lusts to our wils submit our wils to reason our reason to faith our faith our reason our wils our selves to thy blessed word and will Dispell the thick mists and clouds of our sinnes which corrupt our soules and darken our understandings separate them from us which would separate us from thee Yea remove them out of thy â—ight also we most humbly beséech thee aâ— farre as the East is from the West and in the merits of thy Sonne pardon and forgive us all thâ—se evils which either in thought word or déed we have this day or any time heretofore committed against thee whether they be the sinnes of our youth or of our age of omission or commission whether committed of ignorance of knowledge or against conscience and the many checks and motions of thy Spirit And because infidelity is the bitter root of all wickednesse and a lively faith the true mother of all grace and goodnesse nor are we Christians indeed except wee imitate Christ and squâ—re our lives according to the rule of thy Word Give us that faith which manifesteth it selfe by a godly life which purifyeth the heart worketh by love and sanctifyeth the whole man throughout Yea since if our faith be true and saving it can no more be severed from unfained repentance and sanctification then life can be without motion or the Sunne without light give us spirituall wisedome to try and examine our selves whether we be in the faith or not that so we may not be deluded with opinion onely as thousands are Discover unto us the emptinesse vanity and insufficiency of the things here below to doe our poore soules the least good that so we may be induced to set an higher price upon Jesus Christ who is the life of our lives and the soule of our soules considering that if we have him we want nothing if we want him we have nothing Finally O Lord give
the feet of Christ. Humble thy selfe like the Ninivites Jona 3. 6. Who put sackcloth upon their loynes and ashes on their heads as those that had deserved to be as farre under ground as they were now above it An humble submission is the onely way to disarme Gods indignation and be rid of his Rod 1 Pet. 5. 6. By such a course as this Jacob appeased that Rough man Esaâ— Abigall diverted David from his bloody purposes the Syrians found favour with Ahab that None-such as the Scripture styles him 1 Kingâ— 20. 32 33. Sinne bringeth judgement and onely Repentance preventeth it Thy sinne hath kindled the fire of Gods wrath and onely Repentance is as water to quench this fire King Edward the first riding furiously after a servant of his that had displeased him with a drawne sword in his hand as purposing to kill him seeing him submit and upon bended knee suâ— for his life not onely spared him but received him into favour goe thou and doe the like be thou but throughly sorry for thy sinâ—e my soule for thine God will be throughly satisfied yea grow better by it and God will love thee the better for it As Lovers are wont to bee best friends after falling out for as bones out of joynt joyned again are stronger than before so when God and we are reconciled by repentance his asfections are stronger to us than before The repenting Prodigall received such tokens of favour as his elder brother who never brake out into that Ryot never did And whom did Christ honour with his first appearance but Mary Magdalen and the Angell but Peter Goe saith he and tell his Disciples and Peter that he will goe before you into Galilee Mar. 16. 7. Though Peter had sinned above the rest yet repenting he is named above the rest Otherwise contrition without reformation which is but like the crouching of a Fox that being taken in a snare lookes lamentably but it is onely to get out will not prevaile with God he will nevr leave pursuing thee till the traytâ—rs head be throwne over the wall None so lewde but will seeme conformable when aprehended or if they Ryot in the Goale of their durance yet when the Session comes they begin to be a little calme put off their disguises of dessolutenesse and put oâ— some modesty and semblance of humiliation yea then they change their Appâ—rrell their garbes their lookes and all to appeare civill Or let the Fox be chayned up he will no more worry the Lambs Pharaoh could relent when he felt the Plagues but when they were over so was his repentance but what saith the Scripture Hee that confesseth and forsaketh his sinne shall find mercy Prov. 28. 13. Confession and confusion of sinne must goe together yea there must bee a parting with the right Eye in regard of pleasure and the right Hand in regard of profit As for example hast thou swallowed some unlawfull gaine and wouldst thou passifie God and thy Conscience Vomit it up againe by restitution for where is no restitution of things unjustly gotten their sinnes shall never be forgiven as Saint Austin speakes Non tollitur peccatum nisi restitutur oblatum For Repentance without restitution is as if a theefe should take away thy purse aske thee pardon say hee is sorry for it but keepes it still in which case thou wouldst say hee did but mocke thee But Pallas with all the graces may call Briareus with his hundred hands to bind this Jupiter and all in vaine Wherefore I proceed The skilfull Chirurgion when he is lanching a wound or cutting off a Limbe will not heare the Patient though he cry never so untill the cure be ended but let there bee once a healing of thy errours and the Plaister will fall off of it selfe for the Plaister will not stick on when the soare is healed If the Fathers word can correct the childe he will â—â—ing away the rod otherwise he must looke to have his eyes ever winterly Thus as the two Angels that came to Lot lodged with him for a night and when they had dispatched their errand went away in the morning So afflictions which are the Angels or the Messengers of God are sent by him to doe an errand to us to tell us we forget God we forget our selves we are too proud too selfe-conceited and such like and when they have said as they were bid then presently they are gone Why then complainest thou I am afflicted on every side like a child that cries out of his shoe when the fault is in his foote or the sick Patient who faults his bed when hee should his backe Why groanest thou under thy burden and cryest out of unremedied paine Alas thou repentest not trouble came on this message to teach thee repentance give the messenger his errand and hee 'l be gone But if thou refusest to be reformed thou hatest to be healed Alas every Cain will groane under the penalty whereas a David will grieve for the iniquity but the one trembles as a slave whereas the other fears as a sonne and hee that mournes for the cause of his punishment shall mourne but a while but he that mourns onely for the punishment and not for the cause shall mourne for ever the soule can not live while the sin lives one of the two must dye the corruption or the Person but Repentance is a Supersedeas which dischargeth both sin and sorrow moving God to be mercifull the Angels to be joyfull Man to be acceptable and onely the Devill and his to be melancholly True God doth not meerely though mainely smite and chastise his Children for sin without any other respect all his afflictive acts are not punishments some are for the benefit of the Creature whether for probation or purgation or reformation and for the praise whether of his divine power or justice or mercy as appeares by our Saviours words touching him that was borne blind John 9. 3. For though his Parents had sinned in themselves and the man had sinned in his first parents yet it was not the guilt of either that was guilty of this blindnesse and the like we may collect from Jobs example Neverthelesse sinne is still the Originall as when the headakes and the members are sicke the fault is in the stomacke For this cause saith the Apostle of the beleeving Corinthians many are weake by lingering diseases many sicke by sharpe and grievous maladies and many sleep are dead out-right 1 Cor. 11. 30. Hence our so many diseases miseries maladies troubles without terrours within it is this theefe in the Candle that wasts us this fly in the Box that corrupts us this traytor in the heart that betrayes and exposes us to all perils In which regard it was a sound and savory reply of an English Captaine at the losse of Callice who when a proud French-man tauntingly demanded when will you fetch Callice againe answered when your sin 〈…〉 es shall weigh downe ours What
but one â—ye Appius Claudius Timelon and Homer were quite blind So was Mulâ—asses King of Tunis and John King of Bohemia But for the lâ—sse of that one Sense they were recompenced in the rest they had most excellent memâ—ries rare inventions and admirable other parts Or suppose he send sicknesse the worst Feaver can come does not more burne up our blood than our lust And together with sweating out the Surfets of natâ—â—e at the poares of the body we weepe out the sinfull corruption of our nature at the poares of the Conscience Yea the Author to the Hebrewes saith of Christ himselfe that though he were the Son yet as he was man Hee learned obedience by the things which heâ— suffered Heb. 5. 8. As in humane proceedings Ill manners beget good Lawes So in Divine the wicked by their evill tongues beget good and holy lives in the godly Whence Plutarch adviseth us so circumspâ—ctly to demeane our selves as if our enemies did alwayes behold us Nothing sooner brings us to the knowâ—edge and amendment of our faults than the scoffes of an enemy which made Philip of Macedon acknowledge himselfe much beholding to his enemies the Athenians for speaking evill of him for saith hee they haâ—e made mee an honest man to prove them lyars Even baâ—â—en Leah when she was despised became fâ—uitfull So that we may thanke our enemies or must thank God for our enemies Our soules shall shine the brighter one day for such rubbing the cold winde cleanses the good graine the hot fire refines the pure gold Yea put case we be gold they will but try us If Iron they will scowâ—r away our rust I say not that a wicked heart will be bettered by affliction for in the same fire that gold is made bright and pure drosse is burnt and consumed and under the same flaile that the graine is purged and preserved the huskes are broken and deminished Neither are the Lees therefore confounded with the Wine because they are pressed and trâ—dden under the same presse or planke but I speake of affliction sanctified and of the godly Yet let not the wickedâ—st man bee discouraged for as when Christ called the blind man the Disciples said be of good comfort Hee calleth thee so may I say to thee that art burthened with any kind of affliction be of good comfort Christ calleth thee saying Come unto me by repâ—ntance and amendment of life and I will ease thee of thy sinnes and sorrowes here and hereafter onely as the blind man threw away his garment and followed Christ so doe thou answer him I will forsake my sinâ—es aâ—d follow thee For if God like a prudent Prince makes offers and famos of warre it is but to mend the conditions of peace But farewell I am for the already resolved to whom I say if the needle of affliction bee drawne through us by reason of wicked mens malice it is but to conveigh with it the thred of amendment and their worst to the godly serves but as the Thorne to the brest of the Nightingale the which if shee chance to sleep causeth her to warble with a renewed cheerfulnesse For as blowes make balsâ— to mount and lashes make tops to goe which of themselves would fall so with their malice we are spurred up to duty and made persevere in it for commonly like tops no longer lasht no longer we goe Yea these very tempestuous showers bring forth spirituall flowers and hearbs in abundance Devotion like fire in frâ—sty weather burnes hottest in aflliction Vertue provoked addes much to it selfe With the Arke of Noah the higher wee are tossed with the â—lood of their malice the neerer we mount towards Heaven When the waters of the â—lood came upon the face of the earth downe went stately Turrets and Towers but as the waters rose the Arke rose still higher and higher In like sort when the waters of afflictions arise downe goes the pride of life the lust of the eyes In a word all the vanities of the World But the Arke of the soule ariseth as these waters rise and that higher and higher even neerer and neerer towards Heaven I might illustrate this point by many observable things in nature We see Wâ—ll-waters arising from deep Springs are hotter in Winter than in Summer because the outward cold doth keepe in and double their inward heate And so of mans body the more extreame the cold is without the more doth the naturall heate fortifie it selfe within and guard the heart The Corne receives an inward heate and comfort from the Frost and Snow which lyeth upon it Trees lopt and pruned slourish the more and beare the fuller for it The Grape when it is most pressed and trodden maketh the more and better Wine The drossie gold is by the fire resined Winds and Thunder cleares the ayre Working Seas purge the Wine Fire encreaseth the sent of any Perfume Pounding makes all Spices smell the sweeter Linnen when it is buckt and washt and wrung and beaten becomes the whiter and fairer The earth being torne up by the Plough becomes more rich and fruitfull Is there a peece of ground naturally good Let it lye neglected it becomes wilde and barren Yea and the more rich and fertile that it is of it selfe the mâ—re waste and fruitlesse it proveth for want of Tillage and Husbandry The Razor though it be tempered with a due proportion of steele yet if it passe not the Grindstone or Whetstone is neverthelesse unapt to cut yea though it bee made once never so sharpe if it be not often whetted it waxeth dull All which are lively Emblemes of that truth which the Apostle delivers 2 Cor. 4. 16. Wee faint not for though our outward man perish yet the inward man is renewed dayly Even as a Lambe is much more lively and nimble for sheering If by enmity and persecution as with a knife the Lord pareth and pruneth us it is that we may bring forth the more and better fruit and unlesse we degenerate we shall beare the better for bleeding as Anteus every time rose up the stronger when Hercules threw him to the ground because he got new strength by touching of his Moher O admirable use of affliction health from a wound cure from a disease out of griefe joy gaine out of losse out of infirmity strength out of sinne holinesse out of death life yea we shall redeome something of Gods dishonour by sinne if we shall thence grow holy But this is a harder Riddle than Samsons to these Philistims CHAP. VI. That it stirres them up to prayer 3. THirdly because they quicken our devotion and make us pray unto God with more fervency Lord saith Isaiah in trouble they will visite thee they powred out prayers when thy chastening was upon them Isay 26. 16. In their affliction saith Hosea they will seeke thee diltgently Hosea 5. 15. That we never pray so feelingly fervently forcibly as in time of affliction may be seene in the examples of the children
he withdrawes the pleasure of the flesh gives delight to the soule crossing us in our wils that he may advance our benefit The Man sicke of a burning feaver cries to his Physitian for drinke he pities him but does not satisfie him he gives him proper physicke but not drinke A man is sick of a Plurisie the Physitian lets him blood he is content with it the arme shall smart to ease the heart The covetous man hath a plurisie of riches God lets him blood by poverty let him be patient it is a course to save his soule But we are so sensuall that no reason can prevaile Wee are sorry to lose the proper cause of our sorrow we are like whiâ—ing Children that will not stay untill their milke be cold but must have it though they be scalded with it Yea it fares with many as with the mother of Nero let them be damd so they may be dubd But our heavenly Father will doe us good though we desire the contrary Wherefore if he scourge us any way so we bleed not or till we bleed so we faint not or till we even faint so we perish not let us be comforted for if the Lord prune his Vine he meanes not to root it up if he minister physicke to our soules it is because hee would not have us dye in our sinnes all is for salvation What if Nâ—ah were pent up in the Arke so long as he was safe in it what if it were his prison so long as it was his Fort also against the waters I might illustrate the point and make it plaine by sundry and divers comparisons We know one naile drives out another one heat another one cold another yea out of admirable experience I can witnesse it that for most constitutions there is not such a remedy for a Cold in the head or extreame tendernesse as a frequent bathing it especially the temples in cold water I can justly say I am twenty yeares the younger for it Yea one sorrow drives out another one passion another one rumour is expelled by another and though for the most part contraries are cured by contraries yet not seldome will Physitians stop a Lask with a Purge they will bleed a Patient in the Arme. to stop a worse bleeding at Nose Againe in some Patients they will procure a gentle Ague that they may cure him of a more dangerous disease Even so deales God with us he often punisheth the worser part of man saith Saint Hierome That is the body state or name that the better part to wit the soule may be saved in the day of judgement Neither are chastisements any whit lesse necessary for the soule than medicines are for the body many a man had been undonâ— by prosperity if they had not been undone by adversity they had perished in their soules if they had not perished in their bodyes estates or good names It is probable Naamans soule had never been cleansed if his body had not beene leaprous but his leaprous flesh brought him to a white and cleane spirit and though affliction be hard of digestion to the naturall man yet the sheepe of Christ know that to feed upon this salt March is the onely preservative against the Rot the experienced Christian knowes that it is good for the soule that the body is sometime sick and therefore to have his inward man cured hee is content his outward man should bee diseased and cares not so the sinnes of his soule may be lessened though the soares of his flesh be increased It is better saith Saint Hierome to have a sick stomack than a grieved mind Yea hee desires with Saint Austin that God will send him any plague rather than the plague of the heart And why is it not so with thee I hope thou desirest thy soules safety above all and thou knowest the stomack that is purged must be content to part with some good nourishment that it may deliver it selfe of more evill humours Of what kinde soever thy sufferings bee it is doubtlesse the fittest for thy soules recovery or else God the onely wise Physitian would not appoint it Now who would not be willing to bleed when by that meanes an inveterate sicknesse may be prevented Yea it is a happy blood-letting which saves the life which makes Saint Austin say unto God Let my body be crucified or burnt or doe with it what thou wilt so thou save my soule And another let me swimme a River of boyling brimstone to live eternally â—appy rather than dwell in a Paradise of pleasure to bee damned after death CHAP. XI That it makes them humble 8. EIghtly that â—e may have an humble conceit of our selves and wholly depend upon God We received the sentence of death in our selves saith the Apostle because we should not trust in our selves but in God who raiseth us up from the dead 2 Cor. 1. 9. When Babes are afraid they cast themselves into the armes and bosome of their mother A Hen leading her Chickens into the Sunne they fall a playing with the dust she may clock them to her long enough they will not come But when they see the Kite then they come without calling And so it fares with Gods Children till affliction come The Prodigall never thought of his Father till hee wanted huskes the Peroniâ— never made out to Christ till all her money was gone The Widow that is left alone trusteth in God saith the Apostle 1 Tim. 5. 5. who while she had an husbaâ—d leaned too much upon him The poore man depends not upon the reliefe of others untill hee â—inds nothing at home Till our meanes is spent wee are apt to trust in uncertaine riches but after in the name of the Lord Zeph. 3. 12. Asa bore himselfe bold upon his forces as being five hundred and fourescore thousand strong till hee was overmatcht with an Army of a thousand thousand Ethiopians this made him cry helpe us O Lord our God for we rest on thee 2 Chron. 14. God crosseth many times our likelyest projects and makes the sinâ—ws of the Arme of flesh to crack that being unbottomed of the creature wee may trust in the living God who giveth us richly all things to enjoy 1 Tim. 6. 17. The people of Layish because they wanted nothing would have businesse with no man Judg. 18. 7. Where is no want is much wantonnesse and to be rich in temporals hastens poverty in spirituals The Moone is never eclipsed but in the full but the fuller she is still the more remote from the Sunne I thought in my prosperity saith David I shall never be moved But thou didst hide thy face and I was troubled Then turned I unto thee c. Psal. 30. 6 7 8. It is high time to humble them that doe not find themselves to stand in need of God When a stubborne Delinquent being committed was no whit mollified with his durance but grew more perverse than he was before one of the Senators said to
and our most secret and hidden corruptions as dregs in a glasse shew themselves when shaken by an injury though they lay â—id before And so the pride of man is beaten downe as Job speakes Job 33. 17. The sharpe water of affliction quickens our spirituall sight So proud are we by nature that before we come to the tryall we think that we can repell the strongest assault and overcome all enemies by our own power but when wee feele our selves vanquished and foyled by every small temptation wee learne to have a more humble conceit of our owne ability and to depend wholly on the Lord as is set downe Deut. 8. 2. 13. 3. to the end Wee esteeme our Inches Elles till by tryall of evills we finde the contrary but then alas how full of feeblenesse is our body and our minde of impatience If but a Beesting our slesh it swels and if but a tooth ake the Head and Heart complaine How small trifles make us weary of our selves What can wee doe without thee Without thee what can we suffer If thou be not O Lord strong in our weaknesse we cannot be so much as weake wee cannot so much as be Yea selfe-conceit and desire of glory is the last garment that even good men lay aside Pride is the inmost coat which we put on first and which we put off last but sore affliction will make us give all to Him of whom whatsoever we have we hold And we cannot ascribe too little to our selves nor too much to Him to whom wee owe more than we can ascribe Are we then molested with this guest and would we be rid of him returne we when we smart to him that smiteth us and not thinke to gaine by standing out The Bird in the gin the Fish upon the booke the faster she strives the firmer shee sticks The Childe under his Fathers rod the more hee strugles the more stripes hee gots God will not give his over till he hath broken their stonâ—acks and made them kisse that Rod which the wicked bite so adding impatience to their impenâ—tence and passive disobedience to their active And when he hath brought us to this the greater submission the more grace if there be one hollow in the valley lower than another thither the waters gather And the more lowly we are in our owne eyes the more lovely we are in Gods the more despicable in our selves the more acceptable in him O that wee could be but as lowly as we are unworthy If then I be not humbled enough let me want the peace or plâ—nty I have and so order my condition and estate that I may want any thing save my selfe CHAP. XII How it makes them conformable unto Christ their Head 9. NInthly that wee may bee conformable to Christ our Head and like our elder Brother who was consecrated through afflictions reviled buffeted spit upon crucified and what not for the Scribes were against him the Pharisees against him the Rulers banded themselves against him the Atheists against him Herod and all the spitefull and envious Jewes against him whose birth was meane whose life was contemptible and whose death was ignominious Yea his Pallace was a Stable his Courtyers Beasts his Chayre of state a Manger his Royall roabes a few ragges No Bells ring no Bonefires proclaime his birth through the populous streets no great Ladyes came to visit his Mother And answerable to his ingresse into the world was his progresse in it and his egresse out of it And wee must suffer with him that we may be also glorified with him Rom. 8. 17. When the Jewes offered Jesus Gall and Vinegar he tasted it but would not drinke he left the rest for his Church and they must pledge him Whosoever saith our Saviour beareth not his crosse and commeth after me cannot be my Disciple Luke 14. 27. For hereunto are ye called saith S. Peter For Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. 21. Againe The Disciple saith Christ is not above his Master but whosoever will be a perfect Disciple shall be as his Master Luke 6. 40. Yea S. Paul made this the most certaine testimony and seale of his Adoption here and glory afterward his words are these having delivered that the Spirit of God beareth witnesse with our spirit that we are the children of God and having added If wee be children we are also heires even the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him making suffering as a principall condition annexed which is as if hee had said it is impossible wee should be glorified with him except we first suffer with him Rom. 8. 16 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting he concludeth that what things were gaine unto him those he accounted losse for Christ that hee might know the fellowship of his sufferings and be made conformable to his death Phil. 3. 10. So that as hee beare his crosse before he ware his crowne and began to us in the cup of his fathers displeasure so we must pledge him our part and fill up that which is behinde of his sufferings Colos. 1. 24. Whence the Church which is mysticall Christ 1 Cor. 12. 12. is called Gods threshing flower Isay 21. 10. A Brand taken out of the fire Zach. 3. 2. compared to Noahs Arke which was tossed too and fro upon the waves to Moses Bush burning with fire Exod. 3. 2. to the stones of the Temple which were first hewne in the mountaine before sâ—t in the building And set forth by that white horse in the Revelation that is ever followed and chased by the Red Apocalyps 6. 2. 4. by the sacrifices of the Law which were to passe the fire ere accepted Rom. 12. 1. So that there is no heaven to be had without touching upon hell coasts as the Calendar tells us we come not to Ascension day till the Passion weeke be past Suffering is the way to raigning through many tribulations must wee enter into the Kingdome of Heaven Acts 14. 22. And indeed who would not bee ambitious of the same entertainment which Christ himselfe had Godfrey of Boloigne refused to be crowned in Ierusalem with 2 Crowne of Gold because Christ his master had in that place beene crowned with a crowne of Thornes It was told a poore Martyr in Queene Maryes dayes for a great favour forsooth that he should put his leâ—ge in the same hole of the Stocks that John Philpot had done before And yet thy sufferings as they are nothing to what thy sinnes have deserved so they are nothing to what thy Saviour hath suffered for he endured many a little death all his life long for thy sake and at length that painfull and cursed death of the crosse To say nothing of the soule of his sufferings which his soule
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
of all Phil. 1. 23 24. Yet he is content to live yea hee lives patiently though hee dyes joyfully In his wisedome hee could chuse the gaine of death but in his obedience he refuseth not the service of life and it is to be feared that God will refuse that soule which leaves the body before himselfe calls for it as Seneca speaks like a Divine Now what are we to learne from this double lesson but a twofold instruction Is a calling a good warrant and can it not want danger to goe unsent is death to the godly no other then the Brazen Serpent to the Israelites which was so farre from hurting them that contrarily it healed them And wouldst thou not feare death for to labour not to dye is labour in vaine and Kings in this are Subjects First looke through death at glory as let but the unfolded heavens give way to Stevens eyes to behold Christ in the glory of his Father how willing is he to ascend by that stony passage Acts 7. 56. 59. Secondly feare to commit the least sinne which is forbidden by so great a God and suffered for by so loving a Saviour Now God hath so farre forth forbidden revenge that he hath forbiddâ—n all kinde of hatred and malice for the Law in every Commandement is spirituall and bindes the heart aswell as the â—and and to thy power thou hast slaine him whom thou batest he is alive and yet thou hast kil'd him saith S. Augustine and therefore these two hatred and inurther are coupled together as yoake-fellowes in that long Teame of the fleshes beastly workes which draw men to perdition Rom. 1. 29. Gal. 5. 21. and wherein doe they differ but as the Father and the Sanne or as Devill and evill onely in a letter Yea saith Christ in the places before coated Love your enemies doe well to them that hate you overcome evill with good c. Luke 6. 27. Rom. 12. 21. Be so farre from snatching Gods weapon out of his hand that you rather master unkindnesse with kindnesse And as this is Gods word so hearing what the word speakes is an eare-marke of Christs sheepe as witnesseth the chiefe sheepheard John 8. Hee that is of God beareth Gods word and he is of an uncircumcised eare and one of the Devils Goates that wants this marke for he heareth it not because he is not of God Vers. 47. Wherefore lay it to heart lose not the priviledge of Gods protection by an unwarrantable righting of thy selfe Doe not like the Foole that leapt into the water for feare of being drowned in the Boat But above all feares feare him which after he hath kil'd hath power to cast into hell Luke 1 2. 5. compare the present with the future the action with the reward thinke thou seest beyond pleasing thy appetite and doing thine owne will sinne against God beyond that death beyond death judgement beyond judgement bell beyond that no limits of time or torments but all easelesse and endlesse Thou cryest God me mercifull to me but be thou also mercifull to thy selfe Feare God feare sinne and feare nothing for sinne is the sting of all troubles pull out the sting and deride the malice of the Serpent Yea have but Gods warrant for what thou goest about and then let death happen it shall not happen amisse for the assurance of Gods call and protection when a mans actions are warranted by the Word will even take away the very feare of death for death as a Father well notes hath nothing terrible but what our life hath made so He that hath lived well is seldome unwilling to dye life or death is alike welcome unto him for hee knowes whiles hee is here God will protect him and when hee goes hence God will receive him I have so behaved my selfe saith Saint Ambrose to the Nobles of Millaine that I am not ashamed to live neither having so good a Lord am I affraid to dye And old Hilarion these seaventy yeares and upwards thou hast served the Lord therefore now goe forth my soule with joy c. Whereas he that hath lived wickedly had rather lose any thing even his soule than his life whereby hee tels us though his tongue expresse it not that hee expects a worse estate hereafter How oft doth guiltinesse make one avoid what another would wish in this case Yea death was much facilitated by the vertues of a well-led life even in the Heathen Phocion being condemned to dye and the eâ—ocutioner refusing to doe his office unlesse he had twelve Drachmes paid him in hand Phocion borrowed it of a friend and gave it him ne mor a fieret morti Againe Cato was so resolute that he told Caesar hee feared his pardon more than the paine he threatned him with And Aristippus as I take it though I may be mistaken told the Saylers that wondred why he was not as well as they afraid in a storme that the oddes was much for they feared the torments due to a wicked life and he expected the reward of a good one It s a sollid and sweet reason being rightly applyed Vice drawes death with a horrid looke with a whippe and stames and terrors but so doth not vertue Whence it was that death was ugly and fearefull unto Cicero wished for and desired of Cato and indifferent to Socrates Objection But a violent and painefull death is by farre more terrible and intollerable then a Naturall Answer Seldome have the Martyrs found it so but often the contrary which made them kisse the wheele that must kill them and thinke the stayres of the scaffold of their Martyrdome but so many degrees of their ascent to glory Besides Elias his fiery Chariot or they which stoned Steven tooke no more from them than an ordinary sicknesse did from Lazarus and let death any way crumble the Body to dust the Resurrection shall restore it whole againe Indeed if wee live and God by some lingring sicknesse shall in mercy stay till we make us ready we shall doe well but if we dye as the Martyrs did halfe burnt and halfe blowne up we shall doe better And thus much to prove that the godly indure reproaches and persecutions patiently because God hath commanded them so to doe CHAP. XXX That they are patient in suffering of wrongs for Gods glory 3. THe Children of God are patient in suffering wrongs for Gods glory left Philosophy should seeme more operative in her Disciples than Divinity in hers lest nature and insidelity should boast it selfe against Christianity It is a saying of Senâ—â—a He that is not able to set light by a sottish injury is no Disciple of Phylosophy And the examples before rehearsed shew that Socrates Plato Aristippus Aristotle Diogenes Epictetus Philip of Macedon Dion of Alexandria Agathocles Antigonus and Caesar were indued with rare and admirable patience whereunto I will adde foure other examples Philip of Macedon asking the Embassadours of Athens how he might most pleasure them received this
not onely through the raging waves of his enemyes reproaches but even in a stormâ— of stones being as earnest to save their soules as they were to slay his body Meere Civill and morrall men have speculative knowledg if thine be saving it will take away barreâ—nes and make thee fruitfull in the workes of obedience who planteth a Vineyard and eateth not of the fruit thereof we expect this of the Earth that hath onely nature and shall not God expect it of us who have sence to governe nature Reason to governe sence grace to governe reason Jesus Christ to governe all The little World Man is so the compendium and abridgement of all creatures that whatsoever is imprinted with Capitall Letters in that large Volume as in Folio is sweetly and harmoniously contracted in decimo sexto in the breefe text of man who includes all Planets have being not life Plants have life not sence Beasts have sence not reason Angels have being life reason not sence man hath all and containes in him more generality than the Angels being with Planets life with Plants sence with Beasts reason with Angels But the beleever hath over and above Gods spirit and faith which are peculiar prerogatives belonging to the godly which no man being a meere man is capable of Here also if it were as orderly as pertinent I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian which a Philosopher may sooner envy than imitate yea it must put him besides his reason before hee can conceive it possible namely That a Christian rejoyceth in his sufferings Wee rejoyce in tribulation saith Saint Paul knowing that tribulation bringeth forth patience and patience experience and experience hope c. Rom. 5. 3. Yea hee goeth yet further and saith I am filled with comfort I am exceeding joyfull in all our tribulation 2 Cor. 7. 4. Which is to over abound exceedingly with joy such an eâ—uberation of joy as brake forth into thankefulnesse And Saint James the like saying My brethren count it exceeding joy when ye fall into divers temptations knowing that the trying of your faith bringeth forth patience and let patience have her perfect worke that ye may be perfect and intire lacking nothing James 1. 3 4. Gods people doe not onely acknowledge that they suffer justly from God even when they suffer unjustly from men as Josephs brethren did who were no Spyes nor eozoners as they were accused yea they had faithfully presented their Moneyes for their Wheat neither had they stolne their Lords Cup yet say they justly is this evill come upon us because we have sinned against our brother Genesis 42. 21. Aâ— a trespasse being committed perhaps thirty or forty yeares agoe and no punishment till now inflicted behold thy Creditor is now come and thou must pay the debt hast thou any wrong done thee I trow not But this is not all though nature will scarce acknowledge so much for wee must proceed and not alwayes continue in the nethermost Forme like drones he is not uppermost in this Schoole of patience who suffereth things patiently that must bee suffered but hee who doth it willingly cheerefully and thankefully Paulus Dioconus relates how the Empresse Irene being deposed from ruling by her owne servant said I thanke God who of his free mercy advanced me an unworthy Orphane to the Empire but now that he suffereth me to be cast downe I ascribe it wholly to my sinnes blessed be his name for his mercy in the one in the other for his justice And Saint James being cut into peeces limbe by limbe was heard to say God bee thanked upon the cutting off of each member or joynt The very Heathen saith Saint Hierome know that thankes are to bee given for benefits received but Christians onely give thankes for calamities and miseries But because this path leads from the way of my intended discourse and you affect not to have mee digresse come wee to the sixteenth Reason CHAP. XXXI T 〈…〉 at they may follow Christs examples and imitate the patience of the Saint in all Ages 16. Reason 6. IN the sixth and last place they beare the slanders and persecutions of wicked men patiently that they may follow Christs example and imitate the patience of the Saints in all ages Christ also suffered for you saith Saint Peter leaveing you an example that you should follow his steps 1 Pet. 2. 21. And it is written of him that When he was reviled he reviled not againe when he suffered he threatned not 1 Pet. 2. 23. He was called of his enemies Conjurer Samaritane Wine-bibber c. was scoft at scorned scourged Crucified and what not yea he suffered in every place in every part First In every place hunger in the desart resistance in the Temple sorrow in the Garden contumelyes in the Judgement Hall Crucifying without the City and so forth Secondly in every part his eyes run downe with teares his temples with blood his eares tingled with buffettings glowed with reproaches they afflicted his taste with Gall spit in his face pearst his head with thornes his hands with nayles his side with a speare his heart was full of sorrow his soule of anguish his whole body was sacrificed as an offering for sinne and yet he suffered all for us to the end he might leave us an example that wee should follow his steps Neither was it so much what he suffered as with what affection willingnesse and patience he suffered that did Nobilitate the merrit of his sufferings As touching the first why descended he to take our flesh but that we might ascend to take his Kingdome he descended to be crucified that we might ascend to be glorified he descended to Hell that wee might ascend to heaven Touching the second what King ever went so willingly to be Crowned as he to be crucified Who so gladly from execution as hee to it What man was ever so desirous to save his life as Christ was to lose it witnesse that speech I have a Bapâ—isme to bee baptized with and how am I pained till it be accomplished Luke 12. 50. His minde was in paine till his body and soule came to it And to him that disswaded him from it he used no other termes than avoid Satan And thirdly with what patience he suffered all let both Testaments determine he was oppressed and afflicted yet did he not open his mouth he was brought as a Sheepe to the slaughter and as a Sheepe before the Shearer is dumbe so opened he not his mouth Isaiah 53. 7. His behaviour was so mild and gentle that all the malice of his enemies could not wrest an angry word from him Yea when his owne Disciple was determined to betray him I see not a frowne I heare not a check from him againe but what thou doest doe quickly O the admirable mecknesse of this Lamb of God Why doe wee startle at our petty wrongs and swell with anger and breake into furious
it so that she is troubled in her minde why even that shall make her pray and weepe sore unto the Lord and make vowes yea and when God gives Samuel to her shee will give Samuel backe againe to God Lastly Saint Paul in this schoole of Affliction will learne in what estate soever he is prosperous or adverse therewith to be content Phil. 4. 11. And thou mayest foulely suspect thy selfe if thou beest not the better for thy being the worse He is no true borne Christian who is not the better for his evils whatsoever they be no price can buy of the true beleever the gaine of his sinnes Yea Sathan himselfe in his exercise of Gods Children advantageth them And looke to it if the malice and enmity of wicked men hath beaten thee off from thy profession thou wert at the best but a counterfeit and none of Christs owne Band. A little faith even so much as a graine of Mustard-seed would be able to remove greater mountaines of feare and distrust out of thy soule than these for know this that Good men are like Diamonds which will shine in the durt yea they resemble Glow-wormes which shine most in the darke or Juniper which smels sweetest in the fire or Pummander which becomes more fragrant by chafeing or Roses which are sweeter in the Still than on the stalke 2. Use. 2. If the malice of our enemies as it is husbanded to our thirst by a divine and supreame providence doth make so much for our advantage and benefit here and hereafâ—er as namely that it opâ—ns our eyes no lesse than peace and prosperity had formerly sâ—ut them that nothing doth so powerfully call home the conscience as affliction and that we need no other art of memory for sinne besides misery if commonly we are at variance with God when we are at peace with our enemies and that it is both hard and happy not to be the worse with liberty as the sedentary life is most subject to diseases if vigor of body and infirmity of minde doe for the most part lodge under one roofe and that a wearish outside is a strong motive to mortification if God the all-wise Physitian knowes this the fittest medicine for our soules sicknesse and that we cannot otherwise be cured if our pride forceth God to doe by us as Sertorius did by his Army who perceiving his Souldiers puft up through many victories and hearing them boast of their many conquests led them of purpose into the lap of their enemies to the end that stripes might learne them moderation If this above all will make us pray unto him with heat and fervency as whither should we flye but to our Joshua when the powers of darkenesse like mighty Aramites have besieged us If ever we will send up our prayers to him it will be when we are beleager'd with evils If true and saving joy is only the daughter of sorrow if the security of any people is the cause of their corruption as no sooner doth the Holy Ghost in sundry places say Israel had rest but it is added They committed wickednesse Even as standing waters soone grow naysome and Vines that grow out at large become wilde and fruitlesse in a small time if it weanes us from the love of worldly things and makes us no lesse inamored with heavenly as Zeno having but one Fly-boat left him hearing newes that both it and all therein was cast away said O Fortune thou hast done well to send me again to our Schoole of Philosophy Whereas if we finde but a little pleasure in our life wee are ready to doate upon it Every small contentment glewes our affections to that we like neither can we so heartily thinke of our home above whilest we are furnished with these worldly contentments But when God strips us of them straightwayes our minde is home-ward if this world may be compared to Athens of which a Philosopher said that it was a pleasant City to travell through but not safe to dwell in if by smarting in our bodyes states or names we are saved from smarting in our soules If it was good for Naaman that he was a Leaper good for David that hee was in trouble good for Bartimeus that hee was blinde if with that Athenian Captaine we should have perished for ever in case wee had not thus perished for a while if our peace would have lost us in case wee had not a little lost our peace then refuse not the chastening of the Lord neither be grieved with his correction as Solomon adviseth Proverbs 3. 11. And so much the rather 1. First because our strugling may aggravate cannot redresse our miseries 2. Secondly because the Lord will bee sanctiâ—ied either of us or on us one of the two as Saint Austin speakes 3. Thirdly because that is little which thou sufferest in comparison of what thou deservest to suffer for thou hast deserved to be destroyed and he that hath deserved hanging may be glad if he scape with whipping Besides as David told Saul he could as easily have cut his throat as hee had his coat or as Caesar boasted to Metellus he could as soone make him hop headlesse as bid it be done so the Lord may expostulate with thee and much more Wherefore be patient I say but not without sence be not of those Stoicks stocks rather you may stile them who like beasts or rather like blocks lie under their burthen and account it greatest valour to make least adoe and lay it as little as may be to heart For if you meane to be the Kings sonnes you must bring him the fore-skins of a hundred Philistims shew him the fruit of your former sufferings But above all let us not resemble the wicked who if affliction comes to them receive the curse with cursing and if the Devill throw but one crosse to them they will take their soules and throw them againe to him for they presently break out either into some cursed rage or into the rage of cursing or into some cursed action A usuall thing when men are crossed by the creatures I might say their owne husbands or children to fall a cursing and blaespheming them to whom we may say as the Prophet did to Senacharib 2 Kings 19. 22. Whom hast thou blasphemed and against whom hast thou exalted thy selfe even against the holy one of Israel Whom are you angry withall doth the raine and waters or any other creature displease you Alas they are servants if their master bid smite they must not forbare They may say truly what Rabshakeh usurped are we come without the Lord Isay 36. 10. Yea are we not sent of the Lord in love and to doe you good and to give you occasion of rejoycing afterward if you beare the crosse patiently and make that use of it which others doe and the Lords intends Yea Saint Paul could rejoyce even in tribulation But alas these are so farre from rejoycing with that blessed Apostle that they rave in
mans meat proves another mans poyson let it bee acknowledged that the fault is not in the meat but in the stomack and that it is the wickednesse of our hearts and want of a sincere endeavour to make good use of Gods corrections which causeth him to withdraw his blessing from them Wherefore let it provoke us as we love our selves as wee love our soules through all the transitory temporary momentary passages of this world first to strive after and then to preserve the life of our lives and soule of our soules sincerity and integrity Againe if Afflictions which are in their owne nature evill and unto others strong temptations to sinne by the goodnesse of God doe make so much for our advantage and benefit here and hereafter If our Heavenly Father turnes all things even the malice of Satan and wicked men yea our owne sinnes to our good Rom. 8. 28. If for our sakes and for his name sake he even changeth the nature and property of each creature rather than they shall hurt us as it is the nature and property of fire to burne yet thaâ—â—â—hement fire in Nebuchadnezzars furnace did not â—urne the three servants of God It is proper to the Sea to drowne those that be cast into it yet it did not drowne the Prophet in the very depth of it It is proper for bungry ravenous Lyons to kill and devoure yet they did Daniel no harme And the like when we need their helpe It is proper for the Sun to move yet it stood still at the prayer of Joshuah proper for it to goe from East to West yet for Hezekiahs confirmation it went from West to East It is proper for Iron to sinke in the Water yet it swoom when the children of the Prophets had need of it In like manner it is proper for affliction to harden and make worse as well as for riches and prosperity to insnare But as some simples are made by Art medicinable which are by nature poysonâ—ble So afflictions which are in nature destructive by grace become preservative And as evill waters when the Unicornes horne hath beene in them are no longer poysonable but healâ—hfull or as a waspe when her sting is out may awaken us by buzzing but cannot hurte us by stinging so fares it with affliction when God pleaseth to sanctifie the same as he doth to all that love him Rom. 8. 28. For of God it is without thankes to Affliction or our selves or our sinnes that we are bettered by them All the worke is thine let thine be the glory But lâ—stly for though we can never be thankefull enough for this yet this is not all that we should finde him a Saviour whom our enemies finde a just revenger That we should be loosed from the chaines of our sinnes and they delivered into the chaines of Plagues That the same Christ should with his precious blood free us that shall with his Word sentence them Againe if we were by nature the Seed of the Serpent children of the Devill and Subjects to that Prince which ruleth in the Ayre even that spirit which now worketh in these children of disobedience Ephes. 2. 2. We may learne by it to be humble and thankefull if changed to be the womans Seed children of God and members of Christ since we were once in so vilde a condition for God found nothing in us but Enmity 1 Cor. 15. 10. Rom. 7. 18. 25. We are not borne but new-borne Christians And whereas he might have left us in that perishing condition being bound to none and have chosen others he hath of his free grace adopted us and left others What 's the reason surely no reason can be given but O the depth only this I am sure of it is a mercy beyoâ—d all expression O my soule thou hast not roome enough for thankefulnesse Wherefore let it provoke us so to love him that we shew forth the vertues and fruits of him that hath called us and done all this for us 1 Pet. 2. 9. But I feare we forfeit many of Gods favours for not paying that easie rent of thankfulnesse For conclusion If we be the seed of the Woman and our enemies the seed of the Serpent let us goe before them in goodnesse as farre as God hath preferred us before them in mercy let us be able to say of our enemies as Job of his I have not suffered my mouth to sin by wishing a curse unto his soule Job 31. 30. Yea let us send downe water from our compassionate eyes and weepe for them by whom we bleed In briefe let us hate their opinions strive against their practise pitty their misguidings neglect their censures labour their recovery and pray for their salvation CHAP. XXXIV That though God disposeth of all their malice to his Childrens greater good yet they shall be rewarded according to their mischievous intentions Ob. IF it be so that the malice of wicked men makes so much for the behoofe of Gods people and that whatsoever they doe unto us is but the execution of Gods will and full accomplishment of his just decree it may seeme to make on their side and not onely extenuate their evill but give them occasion of boasting Ans. Although God disposeth it to the good of his children that he may bring about all things to make for his owne glory yet they intend onely evill in it as namely the dishonour of God the ruine of mens soules as I have proved in the Drunkards Character and the satisfying of their owne serpentine enmity and thirst of revenge We must therefore learne to distinguish betwixt the act of God and of an enemy as indeed Gods people doe When yee thought evill against me saith Joseph to his brethren God disposed it to good that he might bring to passe as it is this day and save much people alive Gen. 50. 20. God had no hand in doing the evill but God will have a hand in the disposing of it When Satan and wicked men have their wills even therein also is Gods will fulfilled for Gods will is the highest cause of all things Psa. 115. 3. 4. Yea the holy God challengeth to himselfe whatsoever is done in the City Amos 3. 6. but so as neither wicked mens sinnes shall taint him nor his decree justifie them the sinne is their owne the good which comes of it is Gods the benefit ours He doth well in suffering to be done whatsoever is evill done saith Saint Austin and is just in their injustice God wils the same action as it is a blessing tryall or chastisement of his children which he hates as the wickednesse of the agent because in the same thing which they did there was not the same cause for which they did it The lewd tongue hand or heart moves from God it moves lewdly from Sathan wicked men are never the freer from guilt and punishment for that hand which the holy God hath in their offensive actions To instance in some examples
charge for the Prophet as the Prophet had a charge for Niniveh for this is a sure rule if in case God gives any of the creatures leave to afflict us yet he will be sure to lay no more upon us than we are able or he will make us able to beare yea than shall make for our good and his glory He hath a provident care over all the Creatures even Beasts and Plants and certainly wee are more pretious than Fowles or Flowers yet the Lord cares for them Will the Householder take care to water the Herbes of his Garden or to fodder his Cattell and suffer his Men and Maides to famish through hunger and thirst Or will he provide for his Men and Maides and let his owne Children strave Surely if a man provide not for his owne He hath denyed the faith and is worse than an Infidell 1 Tim. 5. 8. Farre bee it then from the great Housholder and Judge of all the Earth not to provide for his deare Children and Servants what shall bee most necessary for them Indeed we may feare our owne flesh as Saint Paul did but God is faithfull and will not suffer us to be tempted above our strength but will even give the issue with the temptation and in the meane time support us with his grace 2 Corinth 12. 9. You have an excellent place to this purpose Jeremiah 15. 20. 21. Section 2. Objection But we see by experience that GOD gives wicked men power oftentimes to take away the very lives of the godly Answer What then If we lose the lives of our bodies it is that wee may save the lives of our soules and attaine the greater degree of glory Luke 9. 24. and so we are made gayners even by that losse Now if God takes away temporall and gives eternall life for it there is no hurt done us he that promiseth ten peeces of silver and gives ten peeces of gold breaks no promise Peace be unto this house was the Apostles salutation but it was not meant of an outward peace with men of the world and Christ saith You shall have rest Matth. 11. 28 but it is rest vnto your soules Againe then hast mâ—rited a three-fold death if thou art freed from the two worser spirituall and eternall and God deale favourably with thee touching thy naturall death hee is mercifull if not thou must not thinke him unjust Though the Devill and the World can hurt us aswell as other men in our owtward and bodâ—ly estates as the Devill had power over Job in his Ulcers over his Children in their death over Mary Magdâ—len that was possessed and over that daughter of Abraham Luke 13. whom he kept bound loâ— 18. yeares Vers. 16. yet they can doe us no hurt nor indanger our soules they shall lose nothing but their drosse as in Zachary 13. 9. Isaiah 12. Let them sâ—uce out our bloud our soules they cannot so much as strike let wild beasts teare the body from the soule yet neither body nor soule are thereby severed from Christ. Yea they can neither deprive us of our spirituall treasure here nor eternall hereafter which makes our Saviour say Feare yee not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in Hell Matth. 10. 28. The body is but the Barke Cabinet Case or Instrument of the Soule and say it falls in peeces there is but a Pitcher broken the soule a glorious Ruby held more sit to be set in the Crowne of glory than here to be trodden under foot by dirty Swine and therefore so soone as separated the Angels convey her hence to the place of everlasting blisse Alas what can they do they cannot separate us from the love of God in Christ Jesus Rom. 8. 38 39. Yea they are so farre from doing us harme as that contrarywise wee are much the better for them In all these things we are more than conquerours through him that loved us Verse 37. Whatsoever then becomes of goods or lives happy are we so long as like wise Souldiers we guard the vitall parts while the soule is kept sound from impatience from distrust c. Our enemy may afflict 〈◊〉 he cannot hurt us Objection Neverthelesse that which I suffer is exceeding grievous Answer Not so grievous as it might have beene for he that hath afflicted thee for a time could have held thee longer he that toucheth thee in part could have stricken thee in whole hee that laid this upon thy body hath power to lay a greater Rod both upon thy body and soule Again there is no chastisement not grievous the bone that was disjoynted cannot be set right without paine no potion can cure us if it worke not and it workes not except it makes us sick Nay my very disease is not so painfull for the time as my remedy how doth it turne the stomack and wring the intrayles and work a worse distemper than that wherof I formerly complained neither could it be so wholsome if it were lesse unpleasing neither could it make me whole if it did not first make me sicke But we are contented with that sicknesse which is the way to health there is a vexation without hurt such is this wee are afflicted not overpressed needy not desperate persecuted not forsaken cast downe but perish not how should wee when all the evill in a City comes from the providence of a good God which can neither be impotent nor unmercifull It is the Lord let him doe what he will Woe worth us if evils could come by chance or were let loose to light where they list now they are over-ruled wee are safe In the name of God then let not the tall stature of the Anakims nor the combination of the Edomites nor the politick counsels of all the Achitophels and Machivilians nor the proud lookes noâ— the big words of all the Amaziahs combining themselves together deter or dismay you Let not the overtopping growth of the sonnes of Zerviah seeme too hard for you for God is infinitely more strong and mighty to save us than all our enemies are to dâ—stroy us and he hath his Oâ—re in their Boate he hath a speciall stroke in all actions whatsoever and can easily over-reach and make starke fooles of the wisest by making their owne counsels and endeavour like Hushais to overthrow those intentions which they seeme to support As touching the continuance of afflictions God so ordereth and tempereth the same in his mercifull wisedome that either they be tollerable or short either our sorrowes shall not be violent or they shall not last if they be not light they shall not be long grievous and sore tryals last but for a season 1 Peter 1. 6. A little while John 16. 16. Yea but a moment 2 Cor. 4. 17. He endureth but a while in his anger saith the Psalmist but in his favour is life weeping may abide for a night but
to fly for his life first to Samuel where Saul pursueth him then to Jonathan where his griefe is doubled than to Abimâ—lech where is Doeg to betray him after that hee flyeth to Achish King of Gath where being discovered he is in greatest feare of all lest the King should take away his life and lastly when he returnes to his owne Ziklag he findes it smitten and burnt with fire and his Wives taken prisoners and in the midst of all his grief when he had wept untill he could weepe no more the people being vexed intend to stone him so that as he had long before complained there was but a step betweene him and death but marke the issue though his heart were now not onely brim-full but ran over with griefe yet within two dayes the Crowne of Israel is brought unto him and he is annointed King 2 Sam. 1. and for the present he was able to comfort himselfe in the Lord his God 1 Sam. 30. 6. Yea afterâ—his when by that foule sinne of Adultery and Murther hee had brought more enemies about his eares God and Men and 〈…〉 ils having once repented his fault he was able to say with confidence O God thou hast shewed me great troubles and adversities but thou wilt take me up from the depth of the earth and increase my honour Psalme 71. 20. 21. He knew well enough that it is Gods use to bring comfort out of sorrow as he brought water out of the Rocke and that cherishing was wont to follow stripes And indeed how oft hath a Tragick entrance had a happy end Like that we read of Michael who was condemned to death by the Emperour Leo upon a false accusation but before the execution the Emperour dyed and Michael was chosen in his stead And of Mordecay who being in the forenoone appointed to the Gibbet was in the afternoone advanced next of all to the Throne And Queene Elizabeth of blessed memory who Raigned at the same time that she expected to suffer and was Crowâ—ed when shee looked to be beheaded God loves to doe by his Children as Joseph did by his Father first we must have our beloved Joseph a long time detained from us then hee robbes us of Simeon after that sends for our best beloved Benjamin and makes us beleeve he will rob us of all our Children at once all the things that are deare to us But why is it even that when we thinke to have lost all he might returne himselfe and all againe with the greater interest of joy and felicity The LORD saith Hannah killeth and maketh alive first killeth and then maketh alive bringeth downe to the grave and raiseth up the Lord maketh poore and maketh rich bringeth low and exalteth he raiseth the poore out of the dust and lifteth up the begger from the Dunghill to set them among Princes and to make them inherite the seate of glory 1 Sam. 2. 6 7 8. And why all this but that in his owne might no man might be strong Verse 9. That which Plutarch reports of Dionysius how hee tooke away from one of his Nobles almost his whole estate and seeing him neverthelesse continue as jocund and well contented as ever hee gave him that againe and as much more is a common thing with the Lord and thousands can witnesse that though they went weeping under the burâ—hen when they first carried the prceious seed of Repentance yet they still returned with joy and brought their sheaves with them Psalme 126. 5 6. Objection But thou thinkest thou shalt not hold ouâ— if God should long delay thee Answer If he dâ—lay thee never so long he will be sure to support thee as long 1 Cor. 10. 13. which is much at one upon the matter If hee suffer thee to be sorely tempâ—ed hee will not suffer thee to bee tempted above thy strength 2 Cor. 4. 8. 9. 16. His grace shall bee sufficient for thee at the least 2 Cor. 12. 9. Phil. 1. 29. which was Pauls answer and it may suffice all suitors the measure of our patience shall bee proportionable to our suffering and our strength equalled to our Temptations 1 Cor. 10. 13. Now if God doe either take away our appetite or give us meate it is enough True a Ship of never so great a burthen may bee overladen till it sinke again or if we shall weare away all the steele with whetting the Toole is left unprofitable But my thoughts saith God are not as your thoughts nor my wayes as your wayes Isaiah 55. 8. God is nâ— Tyrant to asflict thee unmeasurably neither will he draw a sword to kill Flyes or call for Scorpions when a Rod is too much Hee that made the vessell knowes her burthen and how to ballast her yea hee that made all things very good cannot but doe all things very well Indeed God seemeth to wrestle with us as he did with Jacob but he supplyes us with hidden strength at length to get the better And grace to stand in affliction and to gaine by it is better then freedome or deliverance The Bush which was a Type of the Church consumed not all the while it burned with fire because God was in the middest of it The Ship at Anchor is shrewdly tossed to and fro but cannot be carried away either by waves winde or weather Sinne Satan and the world may disturbe us but they can never destroy us Our head Christ being above we cannot be drowned There can bee no disjunction unlesse wee could be pluckt from his armes that is almighty for our life is bid with Christ in God Colos. 3. 3. Hee doth not trust us with our owne soules life but hides it in his Sonne Jesus because if it were in our owne hands we should easily be tempted to sell it as Adam did for an Apple and Esaâ— for a messe of Pâ—â—tâ—ge whereas now we are safe for to pluck us out of his hands that is almighty requires an adversary stronger then himselfe Neither wants he care he that numbers our very haires what account doth he make of our soules Nor love for if he hath bought us with his bloud and given us himselfe will he deny us any thing that is good for us Wherefore sileâ—ce your Reason and exalt your Faith how pressing or peircing soever your sufferings be which puls off the vizard from his face and sees a loving heart under contrary appearances Trust the mercy of God which is of infinite perfection and the merits of Christ which are of perfect satisfaction and then hope will beare up thy heavy heart as bladders doe an unskilfull swimmer Otherwise if thou shalt walke by sence and not by saith 2 Cor. 5. 7. feare will no lesse multiply â—oils then faith would diminish them and thou shalt resemble Bucâ—phalus who was not afraid of his burthen the shadow onely frighted him Section 4. Objection Although Christ in the Gospell hath made many large and pretious promises yet there are none so generall which are not
in adversis alia esse non debent quà m patientia precatio saith Salmeren Yea Prayer is so powerfull that it commandeth all things in Heaven and Earth It commandeth all the foure Elements Ayre Iames 5. 17 18. Fire Ecclesiasticus 48. 3. Dan. 3. 27. Water Exod. 14. 21. 15. 25. Earth Numbers 16. 31 32 33. Nay the Prayer of one devout man is able to conquer an host of enemies in battell Exodus 17. 11. What shall I say it hath made the Sun stand still in the Firmament one while goe backe another setcht fire and haylestones from Heaven throwne downe the walls of Iericho subdued Kingdomes stopt the mouths of Lyons quencht the violence of Fire c. Yea Prayer is so potent that it raiseth the dead 1 Kings 17. 21. overcometh Angels Gen. 19. 23. casteth out Devils Matth. 17. 21. and that which is yet more wonderfull overcometh him that cannot be overcome and mastereth even God himselfe for doth not the Lord say to Moses let me alone and Moses would not let him alone till he had obtained his petition Exod. 32. 10. 14. And againe to Jacob wrestling with him let me goe and Jacob would not let him goe untill he had prevayled Gen. 32. 16. Wherefore Pray upon all occasions and that without doubting say not to God as the Leaper said to Christ If thou wilt thou canst make me cleane for hee both can and will as that very text Matth. 8. 2 3. proves Yea I would to God we were but so willing as he is for he desires to be desired Neither hath he his owne will except we have ours Christ doth aske no more of us but only that we would vouchsafe to aske him True the fainting heart that hath waited some time may with the Psalmist mutter out some such speech as this Hath God forgotten to bee gracious Psal. 77. 9. But if he forgets any of his he hath lost his old wont for who can nominate one that ever came unto Christ with any lawfull sute that received a repulse Who ever asked any thing of him which was profitable for him to receive and did not obtaine his sute Did not the sicke ever receive their health the lame their limbes the blinde their sight Did ever any sinner implore the forgivenesse of his sinnes which did not receive full remission and pardon Yea did not this our gracious King and Redeemer prevent his poore miserable subjects with his grace in giving before they had the grace to aske or more then they desired The sicke of the Palsie asking but cure of his disease received not onely that but the remission of his sinnes also Matth. 9. Zacheus desired but to see his face he became his guest and gave him salvation to boâ—â—e Luke 19. The Woman of Samaria requested but elementall and common water hee offered unto her the water of life John 4. The people followed him to be fed by miracle with corporall food hee offered unto them the bread of life John 6. The poore blinde man desired but his bodily sight Christ illuminated the eyes of his soule John 9. Neither hath honours changed manners with him as is usuall amongst men for he is a God immutable in goodnesse and without change or shaddow of turning James 1 17. so that if thou speake he will heare and answer thy sute in supporting thee so that thou shalt be sure to persevere and hold out unto the end Section 11. Objection But I have no evidence of divine assistance nor can I pray for it to purpose Answer We have the presence of Gods Spirit and grace many times and feele it not yea when we complaine for want of it as Pilate asked Christ what was the truth when the Truth stood before him The stomack findes the best digestion even in sleep when we least perceive it and whiles we are most awake this power worketh in us either to further strength or disease without our knowledge of what is done within and on the other side that man is most dangerously sick in whom nature decayes without his feeling without his complaint To know our selves happy is good but woe were to us Christians if wee could not be happy and know it not As touching Prayer every one is not so happy as Steven was to be most servent when they are most in paine yea many in time of sicknesse by reason of the extremity of paine can hardly pray at all whence Saint James wisheth us in affliction to pray our selves but in case of sicknesse to send for the Elders that they may as those in the Gospell offer up the sicke person to God in their prayers being unable to present their owne case Iames 5. Vers. 13 14 15. Yea it were miserable for the best Christian if all his former Prayers and Meditations did not serve to ayde him in his last straights and meet together in the Center of his extremity yeelding though not sensible reliefe yet secret benefit to the soule whereas the worldly man in this case having not layed up for this houre hath no comfort from God or from others or from himselfe Besides thou art happy in this there is not the poorest and meanest of Gods Children but as he hath the benefit of Christs intercession in Heaven Rom. 8. 34. Iohn 16. 26. so hath he also the benefit of the Prayers of all the Saints on Earth wâ—e have the graces and gifts each of other in common Yet because thine owne Prayer is most proper and seeing it is the mindes Embassadour to God and never faileth of successe if it be servent as if our prayers want successe they want heart their blessing is according to their vigor pray that thou maist pray better If thy Legge be ben 〈…〉 ed goe upon it a little and it will come to it selfe againe To which if thou joyne fasting thou shalt doe well for Prayers are made fat with fasting as Tertullian speaks Yea pray oft though thy prayers be the shorter weake stomacks which cannot digest large meales feed oft and little O faith holy Bernard most sweetly How oft hast thou â—eaning prayer found me lamenting and despairing and left me rejoycing and triumphing And what though thou canst not poure out thy soule in a 〈…〉 ud of words The Woman diseased with an Issue of bloud said but within her selfe shee did not speake to be heard of others and yet Christ heard her and answered her request Matth. 9. Vers. 21 22. The Lord esteemeth the will for the deed and the affection for the action Man sees the countenance God the heart man the deedes but God the meaning Hast thou but thoughts and desires and canst thou onely expresse them with sighes and groanes these sâ—eechlesse words or rather no words but a few poore thoughts conceived aright passe all the flowing eloquence of Demoâ—â—â—enes and Tully yea Turtullus and all the Oratâ—rs that ever were in in the world for this matter is not expressed with words but with groanings
deliverances and the unlikelihood of successe by his owne disability Judges 6. 13. 15. The valiant man was here weake weake in faith weake in discourse for rather should he have inferred Gods presence upon their correction for wheresoever God chastiâ—eth there he is yea there he is in mercy nothing more proves us his then his stripes he will not bestow whipping where he loves not fond nature indeed thinkes God should not suffer the winde to blow upon his deare ones because her selfe makes this use of her owne indulgence but none out of the place of torment have suffered so much as his deare Children If he had said we are Idolaters therefore the Lord hath forsaken us because we have forsaken him instead of the LORD hath delivered us unto the Midianites therefore he hath forsaken us the sequell had beene as good as now 't is faulty for sins not afflictions argue God absent Yea commonly the measure of our sufferings is according to the measure of grace in us and Gods love to us He is a chosen vessell unto me saith God to Ananias touching Paul therefore he must suffer great things for my sake Acts 9. 15 16. Job for a righteous and upright man had no fellow by the testimony of God himselfe Joh 1. 8. Yet the next newes we heare of him Joh is afflicted in his Sonnes in his substance in his body from the crowne of the head to the soale of the foot Saint Austin when God called him was farre more assaulted by Satan thâ—n Alippius because God had endued him with greater learning and gifts and intended him an instrument of bringing more glory to his Name And lastly as Christ was annointed with the oyle of gladnesse above his fellowes Psal. 45. 7. so he was annoynted with the oyle of sadnesse above his fellowes as was his backe so was his burthen as were his partes so were his passions and his stroakes answerable to his strength Never any have had so bitter draughts upon earth as those he loves best and that of Saint Austin is a sure Rule Whom God sâ—â—ites not be loves not If he doe not thinke thee worthy of his Rod he will never thinke thee worthy of his Crowne Yea where hee uses not the Rod he meanes to use the Sword Never was Jerusalems condition so desperate as when God said unto her My fury shall depart from thee I will be quiet and 〈◊〉 more angry Ezek. 16. 42. Thus not to be angry was the greatest anger of all Never were the Jewes more to be pitied then when their Prophet delivered these words from the Lord Why should yee be stricken any more Isaiah 1. 5. Not to be afflicted is to be forsaken and as the sicke man is in small hope of his life when the Physitian giveth him over so his soule is in a desperate case whom God forbeareth to chastise for his sinnes As many therebe who never knew what any sorrow meant unlesse it were such as Am 〈…〉 s such as Ababs when they are crossed in their corruptions curbed in their lewd courses or restrained of their wicked wills But let them take it for a fearefull signe of some sore judgement to come Saint Ambrose Bishop of Millaine as Paulinus relates tooke into a Rich mans house as he travelled who that hee might bid him throughly welcome entertained him both with great cheere and curteous discourses and amongst other matters told of his continued happinesse and that he never suffered any ill all his dayes but had all things as hee would and happinesse so flowing in upon him that he knâ—w not what calamity meant â—hich conference did so startle Saint Ambrose that presently he tooke his leave telling his company that he feared to stay in that place which never felt any dysaster and was no sooner gone thence but suddenly the house fell downe and proved a grave to all her inhabitants Polyâ—â—ates King of the Samians never felt any ill all his life his hopes never fell short of his expectation he could not wish for the thing which was not fulfilled what he willeâ— he did Yea having but once a Ring of excellent raâ—ity that fell into the water this losse was recovered for the Pish was taken whiâ—h had swallowed it and was presented to Polycrates but at length all this his happinesse epilogized in a gallowes None more happy then great Pompey all his life yet at last he was made to drinke his owne bloud by the hands of the Executioner Who but Andronicus Emperour of the East for many yeares but at length he was set upon a scâ—bbed Camell with a Crowne of Onions platted on his head and in great mockery carried in triumph through the City And does not sacred Writ certifie how H 〈…〉 whose command eâ—ewhile almost reached to Heaven was instantly adjudged by the King to the Gibbet while Mordecay who was condemned to the halâ—eâ— was all of a suddaine made second in the Kingdome Neverthelesse as Hâ—man rejoyced in his preferment to the Queenes Banquet which was the path-way to his destruction so many 〈◊〉 it the onely argument of Gods love and that they are in favour with him because they prosper in all their wayes which would make a wise man the more suspicious for as Seneca that wise Roman faith he that hath beene longest happy shall at length have his portion of misery and who so seemeth to be dismissed is but deferred And commonly their change is not more 〈…〉 ull then sudden for as it often hapneth that in very faire weather a storme doth arise and as I have read of certaine Trees which on Munday have beene growing in the Forrest and before Sunday following undâ—â—â—ayle on the Sea so the same houre hath seene the knee bowed to the head and againe the head stooping and doing reverence to the knee as every age gives instance for else I might muster up a multitude of examples for proofe of the point Or in case it seemes better yet it is worse with them when their life and happinesse shall end together as it fared with Belshazzâ—r who was sitting at a Feast merry while on a sudden Death came like a Voyder to take him away Neither are men of this world whose bellyes God filleth with his hid treasure upon occasion of their outward prosperity onely apt to be brought into a fooles paradise of thinking themselves to be the speciall darlings of God but even the godly themselves have oftentimes their eyes so dazled with the outward glittering and flourishing estate of the wicked that thereupon they are ready to say of them The generation of Gods children as iâ— fared with David Psal. 73. 15. But these are not sober thoughts yea they are rather the dreames of men drunke with the love of the world for although it be as common a phrase as it is foolish when any great matter falls to a man O he is made yet experience proves that it rather marres then makes him for not seldome doe
men possesse riches as sicke men doe feavers 〈◊〉 which indeed rather possesse them And certainly if riches were such pearles as most men esteeme them it is not likely the LORD would cast them to such Sâ—â—ine as mostly he doth if such happy things he would not throw them to such Dogges But the truth is what men thinke most pleasing viz. to have their wills and their lusts granted is most plaguing Psal. 81. 12. So I gave them up unto their owne hearts lusts and they walked in their owne counsels so that the greatest temptation is to be without temptation and the greatest affliction not to be afflicted 2 Cor. 12. 7. Wherefore lift up your hands which hang downe because of some sore affliction and your weake knâ—es Hebr. 12. 12. and know that the worst of temporall afflictions are an insufficient proofe of divine displeasure yea that stripes from the Almighty are tokens of his love and seales of his Son-ship Yea since he that hath most grace commonly complaines of most discomfort confesse that the palate is but an ill Judge of the favours of God as it 's in great love no doubt however it be taken that the tender Father medicines his Childe for the Wormes gives him Aloes or the like the Childe cryes and spiâ—tters and â—eakes as if it were poysoned yet still the Fathers love is neverthelesse say it bee bitter yet bitter potions bring sweet health and who will not rather take a vomit then hazard life In the Sweating sicknesse in England their friends would stand by them and strike them over the faces with sprigs of Rosemary to keepe them awake the poore soules faint and full of paine would cry out you kill me but yet they must doe it or else they kil'd them indeed for all that slept dyed Looke we saith Sâ—int Ambrose with the eyes of our body upon Lazarus estate and we thinke it miserable but if with the eyes of the minde it will be otherwise for how did the Angels doe by him but as Nurses are wont to doe by their little children all the day long they carry them about in their armes and at night they lay them downe in their beds to rest But the supernaturall workes of God when wee looke upon them with our owne eyes are subject to a dangerous misprision the very Sun-beames to whom wee are beholding for our sight if we eye them directly blinde us Miserable men we are ready to suspect truthes to run away from our safety to be afraid of our comforts to misknow our best friends We usually thinke it a great signe of Gods displeasure when he ruines our estate and brings us to nothing when he in his wisedome knowes that these riches would shipwracke the soule were they not cast over-board and his love onely forces him to it A Mother seeing her little Sonne brustled at by Turkicocks catcheth him up and strippeth him of his Red Coate at which those Birdes are offended the Childe cryes for his Coate but she regarding his good leteth him weepe but satisfieth him not And the like of Enemies we thinke our selves mightily wronged by them but God findes it to fare with us as it doth with the Oake which gains by the maymes and wounds given it and thereupon spreadeth out thicker then before Whence it is God suffers them to live and domineere as some Countries suffer Ravens enacting Lawes to prohibit the killing of them that they may devoure the Carrions which else would corrupt the aire And so in all other tryals for be the root of this tree never so bitter yet the fruit is pleasant Well may we catch a mayme as Jacob did but such a blessing comes withall that we would not if wise be without it Say it be a sore and fiery tryall yet better this fire to purge us then Hell fire to burne us But all the skill is in making men see this wherefore he that opened the eyes of Paul open ours But furthermore as not to be afflicted argues an absolute defect of goodnesse so if our troubles be light and few it is because wee are weake and tender for therefore God imposeth no more upon us because hee sees wee can beare no more The Physitian will not suffer a milke-sop to see his veyne opened but makes him winke or looke another way The Master giveth not to his sicke Servant strong meates as he doth to the rest but more dainty fare not because he is worthier than the rest but because he is weaker and in greater need The skilfull Armourer tryeth not an ordinary Peece with musket shot The wise Lapidary brings not his softer stones to the Stithy So that freedome from affliction is not a signe of potency but of impotency Wherefore when I am stronger I will looke for more when I am a vessell fit for this strong and new wine I shall be filled with it but not before Mar. 2. 22. Indeed the calling of God never leaves a man unchanged nor doâ—s he imploy any in his service whom hee does 〈…〉 able to the worke he sets them about Will any mâ—â—â— choyce of a weak Champion no more will God he will either finde us fit or make us fit to discharge the place he puts us in as when he called Saul to be a King he gave him a Kings heart 1 Sam. 10. 9. And when he called the Apostles to that function he gave them gifts answerable so when he calls any to suffer for him be it Martyrdome hee giveth them the courage of Martyrs as the times of Queene Mary witnesse But yet for the most part he traynes us up by degrees as we eate divers things by morsels and easily digest them which if we should eate whole would choake us and doth not make us fit to undergoe great matters on the sudden We must learne to fence in the Schoole before we sight in the Field and with woodden weapons men learne to sight at the sharpe wee must encounter with some beasts or other I meane unreasonable men before we sight with that fearfull Goliah death And indeed if we do not learne to give entertainment to smaller crosses the harbingers messengers and servants of death how shall we be able to entertaine the Lord and Master when he commeth Wherefore as Jehoram said to Jehu when he marched furiously Commest thou peaceably As if he should say if thou commest peaceably march as furiously as thou wilt so let us say unto God provided thy afflictions and chastisements be directed to us as messengers of peace and love let them march towards us as furiously as thou pleasest but in any case let us not be without correction for as Mariners at Sea finde that of all stormes a Calme is the greatest so we that to be exempt from misery is the most miserable condition of all other Objection But thou fearest that God hath not pardoned thy 〈◊〉 and this makes him so severe against thee Answer Many times after the remission of the
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
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
sooner won by exâ—mple then by precept 163. a King and all his Family won to the Christian â—aith by the devout life of a poâ—â—e Captive woman 163 Experience comâ—ort from â—ormer experience 271. 303 〈◊〉 Mans extr 〈…〉 y is Gods opportunity 273 F FA 〈…〉 ever lo 〈…〉 t. 98 F 〈…〉 s bee 〈◊〉 tâ—oubled to doâ— one thâ—n to heare of it 121 〈◊〉 increased by tryals â—2 signes of it 304. it may be eclipsed not extinguished 30â— that â—aith most commendable that holds 〈◊〉 when 〈…〉 nes are wanting 275. the strongest faith not free from doubying 75. opinion of â—aâ—th without doubting a doâ—age 30â— judge by saâ—th and not by sence 327 〈◊〉 God is noâ— sâ—â—â—ed till â—elt 83. the wicked sâ—are where thâ—y 〈◊〉 not and 〈◊〉 not where they should 181. seare moâ—e the blasts of mens breath then the firâ— of Gods wrath 〈◊〉 he that sâ—â—â—es not to doe evill is alwayes â—â—â—aid to suâ—fer evill 184. â—eare God â—eaâ—e sinne and sâ—â—re nothing 189 the g 〈…〉 y 〈…〉 re not deâ—th 181. many commands not to feare 3â—0 â—â—e make them causes of searâ— which the Holy Ghost makeâ— the greatest causes of joy 350. our fâ—are shall be turned 〈◊〉 joy which cannot be taken from us 360. good is that 〈◊〉 which hinders us from evill 300. men are lesse to 〈◊〉 〈◊〉 for their 〈◊〉 â—0â— â—eare often mentioned in Scripture as an infallible maâ—kâ— of a godly man 302. an humble fearâ—â—â—tter â—â—tter then a presâ—mptuâ—â—s confidence 299 Flee we mâ—y â—â—om danger 218 Forâ—â—â— none so strong as the spiriâ—uall 1â—â— Forgâ—vâ—â—swell â—swell as 〈◊〉 202. if we forgive not we shall noâ— be â—orgivâ—n 1â—5 G GE 〈…〉 sse if it or the word would serve wee should not smaâ—â— 15 Glorious if the conflict be more sharpe the Crowne will bee more glorious 345. the sight of glory future mitigates the sence of misery present 341 God his stripes are speciall tokens of his love 321. nothing can happen to us but by his speciall providence 257. who limiteth the measure continuance c. and ordereth it to his owne glory and our good ibid. wicked but used by him as instruments for our good 258. who in resisting his will doe fulfill it 261. if we are in league with God we need not feare either men or Devils 259. God will change the nature of each Creature rather then they shall hurt us 241. to admire his wisedome goodnesse c. who turnes all our poysonâ— into cordials 237. God resisteth our enemies fustaineth us when we faint and crownes us when we overcome 256. two famous Strumpets converted onely by this argument That God seeth all things 87. if we wrong one for his goodnesse our envy strikes at the Image of God in him 169. God will not give if we abuse his gifts 34. we should suffer injuries patiently for Gods glory 166. 192. and because he commands us 173. and because revenge is Gods office 167. we should commit our cause to God 167. to be more tender of Gods dishonour then of our owne disgrace 217 Godly may sâ—â—â—er from Satan c. in their bodies outward estates or lives aswell as others 266 Go 〈…〉 sse is a Physiâ—ian in sicknesse a Preacher in heavinesse c. 130 Good must bee rendâ—ed for evill 199. a common thing with Christians 211. 199. Death woâ—kes our good 240. yea our sinnes 230. and Satan himselfe 246. A mans good behaviour will best vindicate him from evill report 170 G 〈…〉 e the worlds hatred a good signe of it 235. those that have â—â—oâ—e of gracâ— mourne for the want of it 300. God must both begin and perâ—ect all our gracâ—s 314. the graces of Gods children shine most in affliction 8. Grace was never given as a Target against externall evils 331. we have a share in each others graces 3â—8 G 〈…〉 sse discovers it selfe by impatience 97 H HAppy the most happy worldling compleatly miserable 127 Heaven a glymps of it 135. this life our Hell and the wickeds Heaven 343. the next shall be their Hell and our Heaven ibid. Hope against hope the onely 74. the hopes of the wicked faile them at highest 300 Humble affliction makes humble 61 I IOnorance the cause of feare unbeliefe c. 350 Inâ—idelity the cause of all evill 298 Ingratefull we grudge at a present distresse are ingratefull for favours past 338 Instructed best when afflicted most 83 Innocency mildnesse a true signe of it 95 Ioy none so joyfull as the faithfull 127. solid joy issues onely from a good conscience 128. sorrow increaseth our joy and thankefulnesse 78. wee are afflicted with the causes of our joy 359 Iudge not of mens persons by their outward conditions 233. nor of the Lords dealing by sence 234. we should judge of men as they are and not as they have beene 99 Iustice God in justice will pardon such as repent and beleeve â—95 K KNow wee learne to know our selves by that wee suffer 46. 83 L LAw rules to be observed in going to Law 121 Lives if we lose our lives it is that we may save our soules 266 M MAlice of our enemies God turnes to the glory of his power 3. wisedome 5 and goodnesse 8 Martyrdome for Religion 336 Meanes which wicked men use to establish their power hastens their ruine 7 Mercy of God exceeding great 286. no cause of Gods mercy but his mercy 307. he lets us see our misery that wee may seeke to him for mercy 309. Misery makes after-blessings more sweet 78 O OVercome whiles we overcome our enemy the Devill overcomes us 102. the Martyrs overcame by dying 105 P PArtiall wee are in prosperity 85 Patience sixteene reasons of it 95. First the godly are patient because innocent 95. Secondly because it is more generous 101. more noble ibid. more valiant 102. more wise 103. more divine and Christian like to forgive then revenge 105. Thirdly because suffering is the best way to prevent suffering 108. Fourthly because their sinnes have deserved more 115. Fifthly because their sufferings are counterpoysed with more then answerable blessings 124. Sixthly because patience brings a reward with it here 136. hereafter 132. and is a reward to it selfe 138. Seaventhly because their enemies are ignorant 142. Eighthly and are to be pittied rather then maligned 14â— Ninthly that their expectation may not be answered 153. Tenthly for that it would bee a disparagement to have their enemies good word 157. Eleventhly and is a prayso to have their evill report 159. Twelfthly that their enemies may learne and be won by their example 163. Thirteenthly because it is Gods office to revenge 167. Fourteenthly God hath commanded the contrary 173. Fifteenthly for Gods glory 192. Sixteenthly that they may follow Christs example and imitate the patience of the Saints 207. our patience is proved and improved by enemies 90. the impatient man hath two burthens on his backe the patient but one 140. Faith and patience two miracles in a Christian 140. patience as Larde to the